Philo of Alexandria, Works (Loeb Classical Library in 12 volumes)

PHILO

IN TEN VOLUMES
(AND TWO SUPPLEMENTARY VOLUMES)

Ill

WITH AN ENGLISH TRANSLATION BY
F. H. COLSON, M.A.
LATE FELLOW OF ST. JOHN’S COLLEGE, CAMBRIDGE
* AND

THE Rev. G. H. WHITAKER, M.A.

LATE FELLOW OF ST. JOHN’S COLLEGE, CAMBRIDGE

CAMBRIDGE, MASSACHUSETTS
HARVARD UNIVERSITY PRESS
LONDON
WILLIAM HEINEMANN LTD

MCMLXXXVIII

American

ISBN 0-674-99272-5
British

ISBN 0 434 99247 X

First printed 1930
Reprinted 1954, 1960, 1968, 1988

Printed in Great Britain by
Thomson Litho Ltd, East Kilbride, Scotland

CONTENTS OF VOLUME III

PAGE

PREFACE. . . . 1. 6 © «6 © «© «© «© « « Vii
List or Puito’s Works ........ ix

On THE UNCHANGEABLENESS OF Gop (Quop
Deus IMMUTABILIS SIT)—

Introduction. . . . . . 1. 1 e © 3
. Text and Translation. . . . . .. =. 10

On Huspanpry (De AcrRicuLTtura)—

Introduction. . . ie dais fh, τὰ ὧν ῳ. Be 3104.

Text and Trandate. be ie ee GA ta de ay. 108
Concernina Noan’s Work as a PrianTerR (DE

PLANTATIONE)—

Introduction. . . a a Ὡς ὡς ae αὶ 2207

Text and Translation. Sas se ζῶ es Sey τῷ STS
On Drunkenness (DE Esrietatr)—

Introduction. . . ὩΣ τὰς we, cg ob. “d; BOS

Text and T eanslation:: ee &-& & & « I

On THE PRAYERS AND CURSES UTTERED BY Noau
WHEN HE BECAME SOBER (DE SoprieTaTE)—

Introduction. . . ee ww we ww) 438
Text and Teancltion. ew Br. ee Ho ce, ὡς 44Q

CONTENTS

APPENDICES—
I. To Quod Deus immutabilis sit
II. To De Agricultura .
III. To De Plantatione .
IV. To De Ebrietate
V. To De Sobrietate

PAGE
483
490
4.94:
500
510

PREFACEK TO VOLUME III

Tue death of Mr. Whitaker in May does not prevent
his name from appearing as joint translator in this
volume. Both the treatises for which he was
primarily responsible, viz. De Agricultura and De
Plantatione, were in print at the time, and had been
examined and criticized by myself, as the other three,
which fell to my share, had been by him. It has
remained for me to carry out the final revision, and to
draw up the Appendix and most of the footnotes.
It should be added that his name will not disappear
from Vols. IV. and V. The whole of Vol. IV., both
his share and mine, was in typescript at the date
of his death, and had been the subject of a
certain amount of correspondence between us. His
share of Vol. V. is in ms., though it has not been in
any way revised.

The translators have to acknowledge, as in Vols.
I. and 11., the assistance they have received from
the German translation still in progress. But Mr.
Whitaker, like myself, felt that a special tribute was
due to the admirable work of Dr. M. Adler on the
treatises De Ebrietate and De Sobrietate, and his cor-
rections of Wendland’s text. If our text of these
treatises is, as we both have hoped, superior in places
to that of Wendland, it is mainly due to him.

α In a few cases, where I felt doubtful whether Mr.
Whitaker would have accepted them, I have appended my
initials,

Vii

PREFACE

The second and larger volume of Leisegang’s index
to Philo, which had previously only reached to Zeta,
appeared almost simultaneously with Mr. Whitaker’s
death. Though neither volume deals with more than
a selection of Philo’s words, the first volume was
much valued by both translators, and the complete
work, which has already been of considerable use to
the survivor in his final revision, should greatly pro-
mote the accuracy of the translation.

F. H.C.
Oct. 1930.

LIST OF PHILO’S WORKS

SHOWING THEIR DIVISION INTO VOLUMES

IN THIS EDITION

VOLUME

I,

II.

11.

IV.

VI.

On the Creation (De Opificio Mundi)
Allegorical Interpretation (Legum Allegoriae)

On the Cherubim (De Cherubim)

On the Sacrifices of Abel and Cain (De Sacrificiis
Abelis et Caini)

The Worse attacks the Better (Quod Deterius Potiori
insidiari solet)

On the Posterity and Exile of Cain (De Posteritate
Caini)

On the Unchangeableness of God (Quod oe im-
mutabilis sit)

On Husbandry (De Agricultura)

On Noah’s Work as a Planter (De Plantatione)

On Drunkenness (De Ebrietate)

On Sobriety (De Sobrietate)

On the Confusion of Tongues (De Confusione Lin-
guarum)

On the Migration of Abraham (De Migratione
Abrahami)

Who is the Heir (Quis Rerum Divinarum Heres) ἡ

On the Preliminary Studies (De Congressu quaerendae
Eruditionis gratia)

. On Flight and Finding (De Fuga et Inventione)

On the Change of Names (De Mutatione Nominum)
On Dreams (De Somniis)
On Abraham (De Abrahamo)

On Joseph (De Iosepho)
Moses (De Vita Mosis)

VOL. ΠῚ A2 ix

LIST OF PHILO’S WORKS

VOLUME

VII.

VIII.

ΙΧ,

X.

On the Decalogue (De Decalogo)
On the Special Laws Books I-III (De Specialibus
Legibus)

On the Special Laws Book IV (De Specialibus Legi-

bus

On the Virtues (De Virtutibus)

On Rewards and Punishments (De Praemiis et
Poenis)

Every Good Man is Free (Quod Omnis Probus Liber

sit
On the Contemplative Life (De Vita Contemplativa)
On the Eternity of the World (De Aeternitate Mundi)
Flaccus (In Flaccum)
Hypothetica 1 (Apologia pro Iudaeis)
On Providence! (De Providentia)

On the Embassy to Gaius (De Legatione ad Gaium)
GENERAL InpEx To Votumes I-X

SUPPLEMENT

I.
IT.

Questions and Answers on Genesis? (Quaestiones
et Solutiones in Genesin)

Questions and Answers on Exodus ? (Quaestiones et
Solutiones in Exodum)
GENERAL_INDEx TO SupPLEMENTs I-II

? Only two fragments extant.
2 Extant only in an Armenian version,

ON THE UNCHANGEABLENESS
OF GOD

(QUOD DEUS IMMUTABILIS SIT)

ANALYTICAL INTRODUCTION

Tus treatise,* which is really a continuation of the
De Gigantibus, discusses the following verses, Gen.
Vi. 4-12.

I. (1-19) And after this when the angels of God
went in unto the daughters of men, and begat for
themselves .. . (v. 4).

II. (20-73) But the Lord God seeing that the
wickednesses of men were multiplied upon the earth
and that every man is purposing in his heart carefully
evil things every day, God had it in His mind that
He had made man upon the earth and He bethought
Him. And God said, I will blot out man whom I
have made from the face of the earth . . . because
I was wroth that ὃ I had made him (vv. 5-7).

III. (74-121) But Noah found grace before God.
Now these are the generations of Noah. Noah was
ἃ just man, being perfect in his generation, and Noah
was well pleasing to God (vv. 8-9).

IV. (122-139) And the earth was “ corrupted ” (or
destroyed) before God, and the earth was filled with
iniquity (v. 11).

V. (140-end) And the Lord God saw the earth, and
it was corrupted, because all flesh destroyed His way
upon the earth (v. 12).

« The title is not very appropriate and applies only to
§§ 20-32. ; δ Or “ in that.

3

PHILO

I, Having suggested (1-3) that “ after this ’ means
“after the Spirit of God had departed,” Philo goes
on to discuss what is meant by saying that these
“ angels,” which in the previous treatise he had taken
to mean “ evil angels ” or “ evil souls,” beget “ for
themselves.’ This is shewn, first by contrast with
Abraham (4) and (5-6) with Hannah, who gave her
child as a thank-offering to God. This leads to a
short meditation on the purifying power of thankful-
ness, and our need of such purification (7-9), and this
is followed by a digression on the words of Hannah’s
psalm: “‘ The barren hath borne seven, but she that
had many children has languished,”’ which are treated
as contrasting the sacred number “seven” with

selfish plurality (10-15). This brings back the thought

of “ begetting for themselves,’ as mere selfishness
which, as in the case of Onan, brings destruction
(16- 19).

II. The idea that the words “‘ God had it in His
mind,” etc. suggest that God had repented of making
man is rejected as impious (20-22). God is unchange-
able. Even among men the sage may live a life of
constancy and harmony (23-25), and while most of
us are the victims of fickleness and inconstancy,
partly because we are unable to gauge the future, it
is not so with God, for time is His creation and His
life is eternity (27-32).

What then is the meaning of “God had in His
mind that He had made man”? To explain this,
Philo reproduces the Stoic theory of the four classes
of things which we find in nature. First there is
ἕξις (coherence), 2.6. inorganic objects such as stones
and dead wood. This ἕξις is conceived of as a
“breath ” (πνεῦμα) continuslly passing up and down,

4

THE UNCHANGEABLENESS OF GOD

and thus binding them together (33-36). Secondly
there is φύσις (growth), as seen in plants, and here
Philo takes the opportunity to dilate on the wonders
of the annual resurrection (37-40). Third comes
animal life (ψυχή) with its threefold phenomena
(again Stoic) of “ sense,’ “‘ presentation ᾿᾿ and “ im-
pulse ” (41-44). All these have been mentioned to
lead up to the fourth stage, that of the rational mind
of man, which alone has free-will and is therefore
alone liable to praise or blame, and it was this mis-
used freedom of man which God “ had in mind ”

(45-50).
We have still to do with the concluding words, “ I
was wroth that I made man.”’ Here Philo, who

evidently had the variant ἐθυμώθην for ἐνεθυμήθην, is
in great difficulty. He cannot allow anger to God
and he repeats the explanation of such anthropo-
morphic phrases (which he gave in De Sac. 94f.),
namely that they are accommodated to our weaker
natures, which require the discipline of fear (51-69).
But this alone does not satisfy him. His further ex-
planation is hardly intelligible, but seems to mean
that as it is anger and similar passions which produce
human wickedness, God’s judgement on the wicked
may be spoken of as caused by God's anger (70-73).
III. But we must observe that this phrase, “1 was
wroth,”’ etc., is followed at once by the words, “ Noah
found grace,”” and this contrast brings us to the
thought that God in His dealings mingles mercy with
judgement, as our weak nature requires (74-76). This
“mingling ”’ in fact is a necessary condition before
we can understand the divine at all (77-81), and the
contrast of the mixed and the unmixed, which is the
same as that of the One and the Many, is illustrated

5

PHILO

by the words “God spake once and these two
things have I heard ” (for God’s speech is single,
while our hearing is produced by different factors)
(82-84), and also by the way in which Moses shews
us the one just man side by side with the many
unjust (85).

ς We can now consider more fully the phrase ‘‘ Noah
found grace with the Lord God.’’ The word “ found ”’
leads to reflections first on the differences between
finding (εὕρεσις) and “ refinding ’’ or “ recovering ”’
(ἀνεύρεσις) (86), and this difference is illustrated by
an allegorical interpretation of the rules laid down
for the “‘ Great Vow ” in Num. vi. (86-90), and then
by the way in which the gifted by nature absorb
knowledge without difficulty, while the efforts of the
inapt come to disaster (91-93). This distinction ex-
tends to questions of conduct also, for those who
with no good motive force themselves to right actions,
against which their nature rebels, merely cause misery
to themselves (94-103). Again the phrase ‘ found
grace’ (χάρις) may be best interpreted as meaning
that the just man “ finds ”’ that what we have is
God’s free gift (also χάρις) (104-108). Yet Philo seems
at once to ignore this forced interpretation and to
identify the meaning of the words ‘“ found grace ”’
with the subsequent “‘ was well pleasing ’’ (εὐαρεστῆσαι)
and after pointing out, as usual, that the double
phrase ‘‘ Lord God ”’ represents God’s two aspects of
‘sovereignty ᾿᾿ and “ goodness ᾿᾿ (109-110), proceeds
to contrast Noah with Joseph, “ who found grace
with the ruler of the prison ᾿᾿ into which he was
thrown. This story of Joseph teaches us the lesson
that if we are the prisoners of passion, we should at
least avoid the friendship of our gaoler and not be-

6

THE UNCHANGEABLENESS OF GOD

come his satellites (111-116). This contrast between
Noah and Joseph brings us to the consideration of
the words “‘ these are the generations (γενέσεις) of
Noah.” Philo takes γένεσις to mean “ becoming ”
or “ development,”’ and explains it in this case by
the words that follow, “just,” “ perfect’ “ well
pleasing to God ”’ (117-118), and illustrates it from
the text, “ Joseph was keeping sheep with his
brothers, being young, with the sons of Bilhah and
Zilpah,”’ where the γένεσις is from the higher nature
of Jacob to that of the “ young” Joseph and the
bastard sons (119-121).

IV. Philo now turns to the words ‘‘ the whole earth
was corrupted or destroyed *”’ (122). The first view
put forward is that Goodness (4.6. Noah) necessarily
works the destruction of the Bad (123). But this
passes at once into a really different thought ὁ that
Goodness shews up the Bad in its true light. This
is illustrated from three points or rules in the law of
leprosy ; first, that the appearance of “ healthy
colour ’ makes the leper unclean (123-126) ; secondly,
that complete leprosy is clean, while the partial is
unclean, shewing that the completely and therefore
involuntarily immoral condition is innocence com-
pared with the partial enlightenment, by which the
soul knows that it is sinful but does not amend (127-
130); thirdly, that the infected house is pronounced
unclean by the priest who visits it, shewing again
that the entrance of divine reason will reveal the
impurity of the soul (131-135). The same moral is
found in the words of the widow of Zarephath to

¢ On the first interpretation ἐφθάρη means “ was destroyed ”’;
on the second “‘ was corrupted,” i.e. made to appear in its
real badness, 7

PHILO

Elijah, “Ο man of God, thou hast entered to remind
me of my sin ” (136-139).

V. The important point here is that “ destroyed
his way ” means “‘ destroyed God’s way ” (140-143),
and this reminds us of the passage in which Israel
asked for leave to pass through Edom’s territory,
and said “ we will go by the king’s way ”’ (144) But
Philo cannot endure to be confined to these two
words, but deals with the whole content of Num.
xx. 17-20 in a way which, perverse as it is, shews
much richness of thought as well as ingenuity.
(a) When Israel says “ I will pass through thy land ”’
we have the resolve of the Wise both to test the life
of the pleasure-lover, so as to reject it through ex-
perience and not mere ignorance, and also not to
stay in it (145-153). (@) On the other hand, “ we
will not go through the fields and vineyards ”’ means
“we will abide in the fields of heavenly fruits and
the vineyards of virtue and true joy ”’ (154). (y) “ We
will not drink of thy well ᾿᾿ means that ‘‘ we on whom
God rains his mercies have no need of the scanty
water of the wells of earthly pleasures ” (155-158).
(5) “ We will go by the king’s way” is “ we will
tread the road of wisdom ”’ (159-161). (ε) “ We will
turn neither to the right nor to the left” shews that
this way of wisdom is in the mean, as e.g. courage is
the mean between rashness on the right and cowardice
on the left (162-165). (¢) When in reply to Edom’s
refusal and threat of war Israel replies, “ we will
pass along the mountain,”’ Philo by a strange play on
ὅρος (the mountain) and ὅρος (definition) extracts
the idea that the wise man’s course is on lofty
thoughts based on scientific analysis (166-167). (7)
“Tf I drink of thy water, I will give thee its value ”

8

THE UNCHANGEABLENESS OF GOD

(τιμή) is turned into “If I truckle to you, I shall
be giving to the worthless an honour which will lead
the weak to honour it also ” (167-171). (6) The words
‘the matter is nothing ”’ (see note on 145) are taken
to mean the vanity of earthly things. And this leads
to a meditation on the witness of history to the in-
stability of national prosperity and indeed of all
human aims (172-180). Thus we arrive at the con-
clusion that while Edom would bar the king’s way,
the divine reason will bar that of Edom and its
associates (180).

This last word leads to some concluding thoughts
about Balaam as one of these “ associates.”” The
sections (181-6 πα), which otherwise have little con-
nexion with the preceding matter, go back to the
thought of 122-139, and describe Balaam as the type
of those who reject the warning of divine reason as
the inward judge and thus are past all cure.

OTI ATPEITTON TO ΘΕΙ͂ΟΝ

A 3
11. “ Kai μετ᾽ ἐκεῖνο φησίν “' ὡς ἂν εἰσ-
ἐπορεύοντο οἱ ἄγγελοι τοῦ θεοῦ πρὸς τὰς θυγατέρας
τῶν ἀνθρώπων, καὶ ἐγέννων αὑτοῖς." ᾽᾿ οὐκοῦν ἄξιον

σκέψασθαι, τίνα ἔχει λόγον τὸ “μετ᾽ ἐκεῖνο.
ἔστι τοίνυν ἀναφορὰ δεικνύουσά τι τῶν προ-
2 εἰρημένων ἐναργέστερον. προείρηται δὲ περὶ θείου
πνεύματος, ὃ καταμεῖναι μέχρι τοῦ παντὸς αἰῶνος
ἐν πολυσχιδεῖ καὶ πολυμόρφῳ ψυχῇ σαρκῶν ὄχλον
βαρύτατον ἄχ ος ἀνημμένῃ δυσεργότατον εἶπεν
[273] εἶναι. μετ᾽ ἐκεῖνο δὴ | τὸ πνεῦμα οἱ ἄγγελοι πρὸς
8 τὰς θυγατέρας τῶν ἀνθρώπων εἰσίασιν. ἕως μὲν
γὰρ ἐλλάμπουσι τῇ ψυχῇ καθαραὶ φρονήσεως αὐγαί,
δι᾽ ὧν τὸν θεὸν καὶ τὰς αὐτοῦ δυνάμεις ὁρᾷ
ὁ σοφός, οὐδεὶς τῶν ψευδαγγελούντων ἐπεισ-
ἔρχεται τῷ λογισμῷ, ἀλλ᾽ ἔξω περιρραντηρίων
ἅπαντες εἴργονται" ὅταν δὲ ἀμυδρωθὲν ἐπισκιασθῇ
τὸ διανοίας φῶς, οἱ τοῦ σκότους ἑἕταῖροι παρ-
ευημερήσαντες πάθεσι τοῖς κατεαγόσι καὶ τεθη-
υμμένοις, ἃς θυγατέρας εἴρηκεν ἀνθρώπων, συν-

1 Most mss. αὐτοῖς, but Philo’s argument shows that in

accordance with the generally received text of the txx he
wrote ἑαυτοῖς or αὑτοῖς.

“ἘΝ, “ and they bare children to them.”’
> or “‘horde.”? ὄχλος carries with it the idea both of a

10

ON THE UNCHANGEABLENESS
OF GOD

I. “ And after that,”’ says Moses, “ when the angels 1
of God went in unto the daughters of men and begat
for themselves ”’ 4 (Gen. vi. 4). It is worth our while
to consider what is meant by the word “ after that.”’
The answer is that it is a reference back, bringing
out more clearly something of what has been already
stated. That something is his words about the divine 2
_ spirit, that nothing is harder than that it should abide
for ever in the soul with its manifold forms and
divisions—the soul which has fastened on it the
grievous burden of this fleshly coil.® It is after that
spirit ° that the angels or messengers go in to the
daughters of men. For while the soul is illumined 3
by the bright and pure rays of wisdom, through which
the sage sees God and His potencies, none of the
messengers of falsehood has access to the reason, but
all are barred from passing the bounds which the
lustral water has consecrated.4 But when the light
of the understanding is dimmed and clouded, they
who are of the fellowship of darkness win the day,
and mating with the nerveless and emasculated
passions, which he has called the daughters of men,
mob and the trouble and confusion caused by it. The flesh
(plural) is here and elsewhere conceived of as manifold.

¢ ae. after the spirit has gone.

4 See App. p. 483.

11

PHILO

a ~ e A 9 aA A A
4 ἔρχονται καὶ γεννῶσιν ἑαυτοῖς, od TH θεῷ. τὰ
μὲν γὰρ οἰκεῖα τοῦ θεοῦ γεννήματα αἱ ὁλόκληροι
A e 9 ᾽
ἀρεταί, τὰ δὲ συγγενῆ φαύλων αἱ ἀνάρμοστοι
tA tA > 9 ’ 3 4
κακίαι. μάθε δ᾽, εἰ θέλεις, ὦ διάνοια,
ἢ ᾿ ς re wa ero 1 9 A ἢ Ὡς
τὸ μὴ ἑαυτῇ γεννᾶν οἷόν ἐστι παρὰ ᾿Αβραὰμ τοῦ
Α A ~
τελείου, ὃς TO ἀγαπητὸν Kal μόνον τῆς ψυχῆς
Aw “- , 9
ἔγγονον γνήσιον, τῆς αὐτομαθοῦς σοφίας εἰκόνα
wn 4
ἐναργεστάτην, ἐπίκλησιν ᾿Ισαάκ, ἀνάγει θεῷ καὶ
Ἂ “-- A
ἀποδίδωσι μετὰ πάσης εὐθυμίας ἀναγκαῖον καὶ
ἁρμόττον χαριστήριον συμποδίσας, ὥς φησιν ὃ
A 9 9
νόμος, τὸ καινουργηθὲν ἱερεῖον, ἦτοι παρόσον ἐπ
9 A A ? Φ 9 , 9 ὔ
οὐδενὸς θνητοῦ βαίνειν ἅπαξ ἐπιθειάσας ἠξίου,
\} “A
ἢ παρόσον ἀνίδρυτον καὶ ἄστατον κατεῖδε τὴν
γένεσιν, ὅτε τὴν περὶ τὸ ὃν ἀνενδοίαστον ἔγνω
’ Ὁ a 4
βεβαίοτητα, 4 λέγεται πεπιστευκέναι.
, ’ A A αν ”
5 Il. τούτου γίνεται μαθητρὶς καὶ διάδοχος “Avva,
τῆς τοῦ θεοῦ δώρημα σοφίας: ἑρμηνεύεται γὰρ
’ A 9
χάρις αὐτῆς. ἐπειδὴ γὰρ ἐγκύμων ἐγένετο παρα-
’ Ἁ A
δεξαμένη θείας γονὰς καὶ τελεσφόροις ἐχρήσατο
ὠδῖσι, τὸν τεταγμένον ἐν τῇ τοῦ θεοῦ τάξει τρόπον
9 ’ a 9 ὔ , “A
ἀποκυήσασα, ὃν «ἐπλεφήμισε Σαμουήλ---καλεῦται
4 A “~
δ᾽ ἑρμηνευθεὶς τεταγμένος θεῷ---, λαβοῦσα ἀνταπο-
διὸ “-, ὃ ’ δὲ Lo e ΄- ’ 9 θ ’
ίδωσι τῷ δόντι μηδὲν ἴδιον ἑαυτῆς κρίνουσα ἀγαθόν,
66 μὴ χάρις ἐστὶ θεία. λέγει yap ἐν τῇ πρώτῃ
τῶν βασιλειῶν αὕτη τὸν τρόπον τοῦτον" “᾿ δίδωμί σοι
> Δ , 3 > ν “ \ ” es 4
αὐτὸν δοτόν,᾽᾿ ἐν ἴσῳ τῷ δοτὸν ὄντα, ὥστ᾽ εἶναι
[81 4 4 ’ 3 A ΔΛ ec ,
TOV δεδομένον δίδωμι. κατὰ τὸ ἱερώτα-
“ See App. p. 483.
12

THE UNCHANGEABLENESS OF GOD, 4-6

beget offspring? for themselves and not for God.
For the offspring of God’s parentage are the perfect 4
virtues, but the family of evil are the vices, whose
note is discord. If thou wilt know, my
mind, what it is to beget not for thyself, learn the
lesson from the perfect Abraham. He brings to God
the dearly loved, the only trueborn offspring of the
soul, that clearest image of self-learned wisdom,
named Isaac, and without a murmur renders, as in ©
duty bound, this fitting thank-offering. But first he
bound, as the law tells us, the feet of the new strange
victim (Gen. xxii. 9), either because having once re-
ceived God’s inspiration he judged it right to tread
no more on aught that was mortal, or it may be
that he was taught to see how changeable and in-
constant was creation, through his knowledge of the
unwavering stedfastness that belongs to the Ex-
istent ; for in this we are told he had put his trust
(Gen. xv. 6). II. He finds a disciple and 5
successor in Hannah, the gift of the wisdom of God,
for the name Hannah interpreted is “ her grace.’ ’ She
received the divine seed and became pregnant. And
when she had reached the consummation of her
travail, and had brought forth the type of character
which has its appointed place in God’s order, which
she named Samuel, a name which being interpreted
means “ appointed to God,” she took him and ren-
dered him in due payment to the Giver, judging
that no good thing was her own peculiar property,
nothing, which was not a grace and bounty from God.
For she speaks in the first book of Kings in this wise,
“1 give to Thee him, a gift*”’ (1 Sam. i. 28), that is
“‘ who is a gift,” and so “1 give him who has been
given.” This agrees with the most sacred

13

oO

7

[274] 8

LO

il

PHILO

? 4 oy ΙΣῚ " “ ᾽ὔ
τον Μωυσέως γράμμα τοῦτο: “za δῶρά μου,
δόματά μου, καρπώματά μου διατηρήσετε προσ-
φέρειν ἐμοί. Tim γὰρ εὐχαριστητέον ἄλλῳ

πλὴν θεῷ; διὰ TWwwv δὲ ὅτι μὴ διὰ τῶν
ὑπ᾽ αὐτοῦ δοθέντων; οὐδὲ γὰρ ἄλλων εὐπορῆσαι
δυνατόν. χρεῖος δ᾽ οὐδενὸς ὧν κελεύει προσφέρειν
e ~ A e “A > e \ ~ \ \
αὑτῷ τὰ ἑαυτοῦ δι᾽ ὑπερβολὴν τῆς πρὸς τὸ
γένος ἡμῶν εὐεργεσίας" μελετήσαντες γὰρ εὐ-
χαριστητικῶς ἔχειν καὶ τιμητικῶς αὐτοῦ καθ-
αρεύσομεν ἀδικημάτων ἐκνιψάμενοι τὰ καταρρυ-
παίνοντα τὸν βίον ἔν τε λόγοις καὶ νοήσεσι' καὶ
ἔργοις. καὶ γὰρ εὔηθες εἰς μὲν τὰ ἱερὰ | μὴ
ἐξεῖναι βαδίζειν, ὃς ἂν μὴ πρότερον λουσάμενος
φαιδρύνηται τὸ σῶμα, εὔχεσθαι δὲ καὶ θύειν
ἐπιχειρεῖν ἔ ἔτι κεκηλιδωμένῃ καὶ πεφυρμένῃ διανοίᾳ.
καίτοι τὰ μὲν ἱερὰ λίθων καὶ ξύλων ἀψύχου τῆς
ὕλης πεποίηται, καθ᾽ αὑτὸ δὲ καὶ τὸ σῶμα ἄψυχον"
ἀλλ᾽ ὅμως ὃν ἄψυχον ἀψύχων οὐ προσάψεται μὴ
περιρραντηρίοις καὶ καθαρσίοις ἁγνευτικοῖς χρησά-
μενον, ὑπομενεῖ δέ τις τῷ θεῷ προσελθεῖν ἀκάθ-
αρτος ὧν ψυχὴν τὴν ἑαυτοῦ τῷ καθαρωτάτῳ, καὶ
ταῦτα μὴ μέλλων μετανοήσειν; ὁ μὲν γὰρ πρὸς
τῷ μηδὲν ἐπεξεργάσασθαι κακὸν καὶ τὰ παλαιὰ
ἐκνίψασθαι δικαιώσας γεγηθὼς προσίτω, ὁ δ᾽ ἄνευ
τούτων δυσκάθαρτος ὧν ἀφιστάσθω: λήσεται γὰρ
οὐδέποτε τὸν τὰ ἐν μυχοῖς τῆς διανοίας ὁρῶντα
καὶ τοῖς ἀδύτοις αὐτῆς ἐμπεριπατοῦντα.
Ill. Tis “μέντοι θεοφιλοῦς ψυχῆς δεῖγμα ἐν-
αργέστατόν ἐστι καὶ τὸ dopa, ἐν @ περιέχεται τὸ
στεῖρα ἔτεκεν ἕπτά, ἡ δὲ πολλὴ ἐν τέκνοις
ἠσθένησε. καίτοι γε ἑνός ἐστι μήτηρ τοῦ
1 Conj. Cohn for Ms. ὀνείδεσι or εἴδεσι: Wend. ἐννοίαις.

14

THE UNCHANGEABLENESS OF GOD, 6-11

ordinance of Moses, * My gifts, My offerings, My fruits
ye shall observe to bring to Me” (Num. xxviii. 2).

For to whom should we make thank-offering save to 7

God ? and wherewithal save by what He has given
us ? for there is nothing else whereof we can have
sufficiency. God needs nothing, yet in the exceeding
greatness of His beneficence to our race He bids us
bring what is His own. [or if we cultivate the spirit
of rendering thanks and honour to Him, we shall be
pure from wrongdoing and wash away the filthiness
which defiles our lives in thought and word and deed.

For it is absurd that a man should be forbidden to 8

enter the temples save after bathing and cleansing
his body, and yet should attempt to pray and sacrifice
with a heart still soiled and spotted. The temples
are made of stones and timber, that is of soulless
matter, and soulless too is the body in itself. And
can it be that while it is forbidden to this soulless
body to touch the soulless stones, except it have
first been subjected to lustral and purificatory con-
secration, a man will not shrink from approaching
with his soul impure the absolute purity of God and
that too when there is no thought of repentance in
his heart ? He who is resolved not only to commit
no further sin, but also to wash away the past, may
approach with gladness : let him who lacks this re-
solve keep far away, since hardly shall he be purified.
For he shall never escape the eye of Him who sees
into the recesses of the mind and treads its inmost
shrine. ΠῚ. Indeed of the nature of the soul
beloved of God no clearer evidence can we have than
that psalm of Hannah which contains the words ‘‘ the
barren hath borne seven, but she that had many
children hath languished ” (1 Sam. ii. δ). And yet it

15

10

PHILO

‘ e A Ss e
Σαμουὴλ ἡ λέγουσα. πῶς οὖν ἑπτὰ τετοκέναι
φησίν, εἰ μή τι μονάδα ἑβδομάδι τὴν αὐτὴν
φυσικώτατα νομίζει, οὐ μόνον ἐν ἀριθμοῖς, ἀλλὰ
καὶ ἐν τῇ τοῦ παντὸς ἁρμονίᾳ καὶ ἐν τοῖς τῆς
ἐναρέτου λόγοις ψυχῆς; ὁ γὰρ τεταγμένος μόνῳ
θεῷ “Σαμουήλ, ἄλλῳ δὲ τὸ παράπαν συνιὼν μηδενί,
κατὰ τὸ ἕν καὶ τὴν μονάδα, τὸ ὄντως ὄν, κεκό-
Φ 9 e 4 4 3 e ,

12 σμηται. αὕτη δ ἡ κατάστασίς ἐστιν ἑβδομάδος,
ἀναπαυομένης ἐν θεῷ ψυχῆς καὶ περὶ μηδὲν τῶν
θνητῶν ἔργων ἔτι πονουμένης, κατὰ ἀπόλειψιν
é€ddos, ἣν ἀπένειμε τοῖς τὰ πρωτεῖα λαβεῖν μὴ
δυνηθεῖσι, δευτερείων δ᾽ ἐξ ἀνάγκης μεταποιου-

13 μένοις. τὴν μὲν οὖν στεῖραν, οὐ τὴν ἄγονον, ἀλλὰ
τὴν στερρὰν καὶ ἔτι σφριγῶσαν, τοὺς διὰ καρτερίας
καὶ ἀνδρείας καὶ ὑπομονῆς ἐπὶ κτήσει τοῦ ἀρίστου

“ 3 e / \ 3 ’ὔ Ul
διαθλοῦσαν ἄθλους, ἑβδομάδι τὴν ἰσότιμον μονάδα
3 \
τίκτειν εἰκὸς ἦν: EUTOKOS γὰρ καὶ εὔπαις ἡ φύσις.
\ \ A 9 A 3 4 φΦ 9 ~

14 τὴν δὲ πολλὴν ἀσθενεῖν ἐν τέκνοις εἶπεν ἀψευδῶς
καὶ σφόδρα ἐναργῶς" ὅταν γὰρ μία οὖσα ψυχὴ
πολλὰ ὠδίνῃ τοῦ ἑνὸς ἀποστᾶσα, μυρία κατὰ τὸ
εἰκὸς γίνεται, κἄπειτα πλήθει τέκνων ἐξηρτημένων
βαρυνομένη καὶ πιεζομένη---ἔστι δὲ ἠλιτόμηνα καὶ
3 , \ A 3 “- 3 A 4

15 ἀμβλωθρίδια τὰ πλεῖστα αὐτῶν---ἐξασθενεῖ. τίκτει
μὲν γὰρ τὰς πρὸς σχήματα καὶ χρώματα δι᾽
3 “" > ’ , \ \ ‘ \ 3
ὀφθαλμῶν ἐπιθυμίας, τίκτει δὲ τὰς πρὸς φωνὰς δι

α Cf. De Post. 64. δ Or “ since his soul rests.”

¢ For Philo’s ideas about Six and Seven cf. Leg. All.
i, 2-16.

4 In identifying στεῖραν, * barren,’’ with στερράν, “ firm,”
Philo is not so far out as in most of his philological vagaries.
The two words may be the same in origin, “ hard ground ”
being “‘ barren ground.”

16

THE UNCHANGEABLENESS OF GOD, 11-15

is the mother of one child—Samuel—who is speaking.
How then can she say that she has borne seven? It
can only be that in full accordance with the truth of
things, she holds the One to be the same as the
Seven,? not only in the lore of numbers, but also in
the harmony of the universe and in the thoughts of
the virtuous soul. For Samuel who is appointed to
God alone and holds no company with any other has
his being ordered in accordance with the One and
the Monad, the truly existent. But this condition
of his implies the Seven, that is a soul which rests ὃ
in God and toils no more at any mortal task, and has
thus left behind the Six, which God has assigned to
those who could not win the first place, but must needs
limit their claims to the second.° We might well
expect, then, that the barren woman, not meaning the
childless, but the “‘ firm ”’ or solid ὦ who still abounds
in power, who with endurance and courage perseveres
to the finish in the contest, where the prize is the
acquisition of the Best, should bring forth the Monad
which is of equal value with the Seven; for her
nature is that of a happy and goodly motherhood.
And when she says that she who had many children
languishes, her words are as clear as they are true.
For when the soul that is one departs from the one
and is in travail with many, she naturally is multiplied
a thousand-fold,¢ and then weighed down and sore
pressed by the multitude of children that cling to
her—most of them abortions born out of due time—
she languishes utterly. She brings forth the desires
of which the eyes and the ears are the channels,
these for shapes and colours, those for sounds ; she

6 Or “ vast is the number of children born to her.’’ See
App. p. 483.
17

12

13

joo

4

—
ι

ω

[276]
16

17

18

19

PHILO

ὥτων, ἐγκύμων δ᾽ ἐστὶ καὶ τῶν γαστρὸς καὶ τῶν
ὑπ᾽ αὐτήν, ὥστε πολλῶν ἐκκρεμαμένων ἐγγόνων
βαρύτατον ἄχθος φέρουσα παρίεται. καὶ χεῖρας ὑπ᾽
ἀσθενείας καθεῖσα ἀπολέγεται. τοῦτον μὲν δὴ τὸν
τρόπον ἡττῆσθαι συμβαίνει πᾶσιν, ὅσοι φθαρτοῖς
ἑαυτοῖς φθαρτὰ γεννῶσιν.

IV. Ἔνιοι δ᾽ | οὐχ ἧτταν μόνον ἀλλὰ καὶ θάνα-
τον ὑπὸ φιλαυτίας ἀνεδέξαντο. ὁ γοῦν Αὐνάν,“ αἰσθό-
μενος ὅτι οὐκ αὐτῷ ἔσται τὸ σπέρμα, οὐ πρό-
τερον ἐπαύσατο τὸ λογικόν, ὅπερ ἄριστον τῶν ὄν-
των γένος ἐστί, διαφθείρων ἢ καὶ αὐτὸς ἀνεδέξατο
φθορὰν παντελῆ, σφόδρα ὀρθῶς καὶ προσηκόντως"
εἰ γὰρ ἅπαντα πράξουσί τινες αὑτῶν ἕνεκα, μὴ
γονέων τιμῆς, μὴ παίδων εὐκοσμίας, μὴ σωτηρίας
πατρίδος, μὴ νόμων φυλακῆς, μὴ ἐθῶν βεβαιότητος,
μὴ ἰδίων μὴ κοινῶν ἐπανορθώσεως, μὴ ἱερῶν ἁγι-
στείας, μὴ τῆς πρὸς θεὸν εὐσεβείας ἐπιστρεφόμενοι,
κακοδαιμονήσουσιν. ἑνὸς γὰρ ὧν εἶπον χάριν ἀντι-
καταλλάξασθαι καὶ αὐτὸ τὸ ζῆν εὐκλεές, οἱ δ᾽ ἄρα
καὶ ἀθρόων τῶν οὕτω περιμαχήτων φασίν, εἰ μή
τινα ἡδονὴν μέλλοι περιποιεῖν, κατολιγωρήσειν.
τοιγάρτοι πονηρὰν εἰσήγησιν ὃ ἀδέκαστος θεὸς
ἐκφύλου δόγματος, ἐπίκλησιν Αὐνάν, ἐκποδὼν ἀν-
ελεῖ. παραιτητέοι δὴ πάντες Ol γεν-
νῶντες αὑτοὶς, τὸ δ᾽ ἐστὶν ὅσοι τὸ ἴδιον λυσιτελὲς
μόνον θηρώμενοι τῶν ἄλλων ὑπερορῶσιν, ὥσπερ
αὑτοῖς μόνοις φύντες, οὐχὶ δὲ μυρίοις ἄλλοις, πατρί,

@ Or “‘ gives up the fight.”

» The sections 16-19 largely repeat De Post. 180, 181.
¢ See App. p. 483.

18

THE UNCHANGEABLENESS OF GOD, 15-19

is pregnant with the lusts of the belly and those
which have their seat below it, and thus, under
the crushing load of the many children that hang
upon her, she grows faint and dropping her hands
in weakness sinks in prostration.* This manner of
defeat is the lot of all who engender things cor-
ruptible for their corruptible selves.

IV. Some ὃ there are who through self-love have
brought upon themselves not only defeat but death.
Thus Onan “ perceiving that the seed will not be his ”
(Gen. xxxviii. 9), ceased not to destroy the reasoning
principle, which in kind is the best of all existing
things, till he himself underwent utter destruction.
And right just and fitting was his fate. For if there
shall be any whose every deed is self-seeking, who
have no regard for the honouring of their parents,
for the ordering of their children aright, for the
safety of their country, for the maintenance of the
laws, for the security of good customs, for the better
conduct of things private and public, for the sanctity
of temples, for piety towards God, miserable shall be
their fate. To sacrifice life itself for any single one
of these that I have named is honour and glory. But
these self-lovers—they say that if these blessings,
desirable as they are, were all put together, they
would utterly despise them, if they should not pro-
cure them some future pleasure. And therefore God
in His impartial justice will cast out to destruction
that evil suggestion of an unnatural creed, called
Onan. We must indeed reject all those
who “ beget for themselves,” that is all those who
pursue only their own profit and think not of others.
For they think themselves born for themselves only
and not for the innumerable others, for father, for

19

18

PHILO

μητρί, γυναικί, τέκνοις, πατρίδι, ἀνθρώπων γένει, εἰ
δὲ δεῖ προελθόντας τι περαιτέρω φάναι, οὐρανῷ, γῇ;
τῷ παντὶ κόσμῳ, ἐπιστήμαις, ἀρεταῖς, τῷ πατρὶ καὶ
ἡγεμόνι τῶν συμπάντων. ὧν ἑκάστῳ κατὰ δύναμιν
ἀπονεμητέον͵ τὸ ἁρμόττον μὴ τὰ πάντα προσθήκην
ἑαυτοῦ, ἑαυτὸν δὲ τῶν πάντων νομίζοντα.

20 V. Τούτων μὲν δὴ ἅλις, τὰ δ᾽ ἀκόλουθα τῷ
λόγῳ συνυφήνωμεν. ω ἰδὼν ᾿᾿ οὖν φησι “κύριος ὃ
θεὸς ὅτι ἐπληθύνθησαν αἱ κακίαι τῶν ἀνθρώπων
ἐπὶ τῆς γῆς, καὶ πᾶς τις διανοεῖται ἐν τῇ καρδίᾳ
ἐπιμελῶς τὰ πονηρὰ πάσας τὰς ἡμέρας, ἐνεθυμήθη
ὁ θεός, ὅτι ἐποίησε τὸν ἄνθρωπον ἐπὶ τῆς γῆς,
καὶ διενοήθη. καὶ εἶπεν ὁ θεός" ἀπαλείψω τὸν ἄν-
θρωπον ὃν ἐποίησα ἀπὸ προσώπου τῆς γῆς."

21 ἴσως τινὲς τῶν ἀνεξετάστων
ὑποτοπήσουσι. τὸν νομοθέτην αἰνίττεσθαι, ὅτι ἐπὶ
τῇ γενέσει τῶν ἀνθρώπων ὁ δημιουργὸς μετέγνω
κατιδὼν τὴν ἀσέβειαν αὐτῶν, ἧς χάριν αἰτίας
ἐβουλήθη σύμπαν διαφθεῖραι τὸ γένος. ἀλλ᾽ ἴστω-
σαν ὅτι ταῦτα δοξάζοντες ἐπελαφρίζουσι καὶ ἐπι-
κουφίζουσι τὰ τῶν παλαιῶν ἐκείνων ἁμαρτήματα

22 δι᾽ ὑπερβολὴν τῆς περὶ αὐτοὺς ἀθεότητος. τί γὰρ
ἂν ἀσέβημα μεῖζον γένοιτο τοῦ ὑπολαμβάνειν τὸν

[9176] ἄτρεπτον τρέπεσθαι; καίτοι | τινῶν ἀξιούντων
μηδὲ πάντας ἀνθρώπους ταῖς γνώμαις ἐπαμφοτερί-
ζειν: τοὺς γὰρ ἀδόλως καὶ καθαρῶς φιλοσοφήσαντας
μέγιστον ἐκ τῆς ἐπιστήμης ἀγαθὸν εὕρασθαι τὸ μὴ
τοῖς πράγμασι συμμεταβάλλειν, ἀλλὰ μετὰ στερ-
ρότητος ἀκλινοῦς καὶ παγίου βεβαιότητος ἅπασι

23 τοῖς ἁρμόττουσιν ἐγχειρεῖν. VI. ἀρέσκει

¢ Lit. “ unexamined,” ἐ.6. by themselves,

> See App. p. 483.
20

THE UNCHANGEABLENESS OF GOD, 19-23

mother, for wife, for children, for country, for the
human race, and if we must extend the list, for
heaven, for earth, for the universe, for knowledge, for
virtues, for the Father and Captain of all; to each of
whom we are bound according to our powers to render
what is due, not holding all things to be an adjunct
of ourselves, but rather ourselves an adjunct of all.

V. Enough on this point. Let us extend our dis- 20
cussion to embrace the words that follow. ‘‘ The Lord
God,” says Moses, “ seeing that the wickednesses of
men were multiplied upon the earth and that every
man intended evil in his heart diligently all his days,
God had it in His mind that He had made man upon
the earth, and He bethought Him. And God said, I
will blot out man, whom I made, from the face of
the earth ” (Gen. vi. 5-7). Perhaps some 21
of those who are careless inquirers ὦ will suppose that
the Lawgiver is hinting that the Creator repented
of the creation of men when He beheld their impiety,
and that this was the reason why He wished to
destroy the whole race. Those who think thus may
be sure that they make the sins of these men of old
time seem light and trivial through the vastness of
their own godlessness. For what greater impiety 99
could there be than to suppose that the Unchangeable
changes? Indeed some maintain ὃ that even among
men vacillation of mind and judgement is not uni-
versal ; for those who study philosophy in guileless-
ness and purity, it is held, gain from their knowledge
this as their chief reward, that they do not change
with changing circumstances, but with unbending
stedfastness and firm constancy take in hand all
that it behoves them to do. VI. It is a tenet 23
of the lawgiver also that the perfect man seeks for

21

24

26

27

PHILO

δὲ καὶ τῷ νομοθέτῃ τὸν τέλειον ἡ “ἠρεμίας ἐφίεσθαι"
τὸ γὰρ εἰρημένον τῷ σοφῷ ἐκ προσώπου τοῦ
θεοῦ “σὺ δὲ αὐτοῦ στῆθι μετ᾽ ἐμοῦ "τὸ
ἀκλινὲς καὶ ἀρρεπὲς τῆς γνώμης καὶ ἱδρυμένον
πάντῃ σαφέστατα παρίστησι. τῷ γὰρ ὄντι θαυ-
μάσιον, ὥσπερ τινὰ λύραν τὴν ψυχὴν μουσικῶς
ἁρμοσάμενον οὐκ ὀξέσι καὶ βαρέσι τοῖς φθόγγοις,
ἀλλ᾽ ἐπιστήμῃ μὲν τῶν ἐναντίων, χρήσει δὲ τῶν
ἀμεινόνων, μήτε ἐπιτεῖναι προσυπεῤ᾿άλλουπα μήτε
ἀνεῖναι μαλθάξαντα τὴν ἀρετῶν καὶ τῶν φύσει
καλῶν ἁρμονίαν, δι’ ἴσου δ᾽ αὐτὴν φυλάξαντα
κροτεῖν καὶ “ἐπιψάλλειν ἐμμελῶς. ὄργανον γὰρ
τελεώτατον ὑπὸ φύσεως δημιουργηθὲν ἀρχέτυπον
τῶν χειροκμήτων τοῦτό γε" ὅπερ εἶ καλῶς ἅρμο-
σθείη, τὴν πασῶν ἀρίστην συμφωνίαν ἀ ἀπεργάσεται,
ἥτις οὐκ ἐν κλάσει καὶ τόνοις ἐμμελοῦς φωνῆς,
ἀλλ᾽ ἐν ὁμολογίᾳ τῶν κατὰ τὸν βίον πράξεων ἐ ἔχει
τὸ τέλος. ὅπου γοῦν ἀνθρώπων ψυχὴ τὸν πολὺν
κλύδωνα καὶ σάλον, ὃν καταρραγὲν σφοδρὸν πνεῦμα
τὸ κακίας αἰφνίδιον ἤγειρεν, ἐπιστήμης καὶ σοφίας
αὖραις ἀποτίθεται καὶ τὸ κυμαῖνον καὶ παρῳδηκὸς
ὑφεῖσα νηνέμῳ εὐδίᾳ χρωμένη γαληνιάζει, εἶτ᾽
ἐνδοιάζεις, ὅτι ὁ ἀφθαρτος καὶ μακάριος καὶ τῶν
ἀρετῶν καὶ αὐτῆς τελειότητος καὶ εὐδαιμονίας
ἀνημμένος τὸ κράτος οὐ χρῆται γνώμης μεταβολῇ,
μένει δὲ ἐφ᾽ ὧν ἐξ ἀρχῆς ἐβουλεύσατο οὐδὲν αὐτῶν
μετατιθείς; ἀνθρώποις μὲν οὖν τὸ εὐ-
μετάβολον ἢ διὰ τὴν ἐν αὐτοῖς ἢ διὰ τὴν ἐκτὸς
ἀβεβαιότητα συμβαίνειν ἀνάγκη" οἷον οὕτως φίλους
ἑλόμενοι πολλάκις καὶ βραχύν τινα αὐτοῖς συν-
1 ‘Wend. approves of Mangey’s τῶν ζἀγαθῶν καὶ τῶν»
ἐναντίων (ς΄. 49). But see App. p. 483.
22

THE UNCHANGEABLENESS OF GOD, 23-27

quietude. For the words addressed to the Sage with
God as the speaker, ‘‘ stand thou here with Me”
(Deut. v. 31), shew most plainly how unbending, un-
wavering and broad-based is his will. Wonderful 24
indeed is the soul of the Sage, how he sets it, like a
lyre,* to harmony not with a scale of notes low and
high, but with the knowledge of moral opposites, and
the practice of such of them as are better ; how he
does not strain it to excessive heights, nor yet relax
it and weaken the concord of virtues and things
naturally beautiful, but keeps it ever at an equal
tension and plays it with hand or bow in melody.
Such a soul is the most perfect instrument fashioned 25
by nature, the pattern of those which are the work
of our hands. And if it be well adjusted, it will
produce a symphony the most beautiful in the world,
one which has its consummation not in the cadences
and tones of melodious sound, but in the consistencies
of our life’s actions. Oh! if the soul of man, when 26
it feels the soft breeze of wisdom and knowledge,
can dismiss the stormy surge which the fierce burst
of the gale of wickedness has suddenly stirred, and
levelling the billowy swell can rest in unruffled calm
under a bright clear sky, can you doubt that He, the
Imperishable Blessed One, who has taken as His
own the sovereignty of the virtues, of perfection
itself and beatitude, knows no change of will, but
ever holds fast to what He purposed from the first
without any alteration ? With men then 27
it must needs be that they are ready to change,
through instability whether it be in themselves or
outside them. So for example ὃ often when we have
chosen our friends and been familiar with them for

4 See App. p. 483. | > See App. p. 484.
VOL. ITI B 23

PHILO

διατρίψαντες χρόνον, οὐδὲν ἐγκαλεῖν ἔχοντες ἀπ-
εστράφημεν, ὡς εἰς ἐχθρῶν ἢ ἀγνοουμένων γοῦν
28 τάξιν ἐμβιβάσαι. τοῦτο τὸ ἔργον κούφην εὐχέρειαν
ἡμῶν αὐτῶν ἐλέγχει τὰς ἐξ ἀρχῆς ὑποθέσεις ἀδυ-
νατούντων κραταιῶς διαφυλάττειν: ὁ δὲ θεὸς οὐχ
ἁψίκορος. καὶ μὴν ἔστιν ὅτε διανοούμεθα μὲν
ἐπιμένειν κριτηρίοις τοῖς αὐτοῖς, οἱ δὲ προσελθόντες
οὐκ ἔμειναν ἐν ὁμοίῳ, ὥστ᾽ ἐξ ἀνάγκης καὶ αἱ
29 ἡμέτεραι γνῶμαι συμμετέβαλον. προϊδέσθαι yap
ἢ με ὄντων πραγμάτων ,συντυχίας 7 γνώμας
ἑτέρων ἄνθρωπον ὄντα ἀμήχανον, τῷ δὲ θεῷ ὡς
ἐν αὐγῇ καθαρᾷ πάντα ἀἁ ρίδηλα. καὶ γὰρ ἄχρι
[211] τῶν ψυχῆς μυχῶν | φθάσας. ἃ τοῖς ἄλλοις ἐστὶν
ἀόρατα τηλαυγῶς πέφυκε καθορᾶν, καὶ προμηθείᾳ
καὶ προνοίᾳ χρώμενος, οἰκείαις ἀρεταῖς, οὐδὲν
ἀπελευθεριάζειν καὶ ἔξω τῆς ἑαυτοῦ καταλήψεως
βαΐνειν ἐ ἐᾷ: ἐπειδήπερ οὐδ᾽ ἡ τῶν “μελλόντων ἀδη-
λότης αὐτῷ ovpBary: οὔτε γὰρ ἄδηλον οὔτε
80 μέλλον οὐδὲν θεῷ. δῆλον μὲν οὖν, ὅτι καὶ τῶν
γεννηθέντων τὸν φυτεύσαντα καὶ τῶν δημιουρ-
γηθέντων τὸν τεχνίτην καὶ τὸν ἐπίτροπον τῶν
ἐπιτροπευομένων ἐπιστήμονα [ἀναγκαῖον] εἶναι δεῖ.

ὁ δὲ θεὸς πατὴρ καὶ τεχνίτης καὶ ἐπίτροπος τῶν
ἐν οὐρανῷ τε καὶ κόσμῳ πρὸς ἀλήθειάν € ἐστι, καὶ
μὴν τά γε μέλλοντα συσκίαζεται ὑπὸ τοῦ αὖθις
χρόνου, τοτὲ μὲν βραχεῖ, τοτὲ δὲ μακρῷ δια-
31 στήματι. δημιουργὸς δὲ καὶ χρόνου
θεός" καὶ γὰρ τοῦ πατρὸς αὐτοῦ πατὴρ--πατὴρ
δὲ χρόνου κόσμος- -τὴν κίνησιν αὐτοῦ γένεσιν
ἀποφήνας ἐκείνου" ὥστε υἱωνοῦ τάξιν ἔχειν πρὸς
θεὸν τὸν χρόνον. ὁ μὲν γὰρ κόσμος οὗτος νεώτερος

“ See App. p. 484.
24

THE UNCHANGEABLENESS OF GOD, 27-31

a short time, we turn from them, though we have no
charge to bring against them, and count them
amongst our enemies, or at best as strangers. Such 9g
action proves the facile levity of ourselves, how little
capacity we have for stoutly holding to our original
judgements. But God has no such fickleness. Or
again, sometimes we are minded to hold to the
standards we have taken but we find ourselves with
others who have not remained constant, and thus
our judgements perforce change with theirs. For a 29
mere man cannot foresee the course of future events,
or the judgements of others, but to God as in pure
sunlight all things are manifest. For already He has
pierced into the recesses of our soul, and what is
invisible to athers is clear as daylight to His eyes.
He employs the forethought and foreknowledge which
are virtues peculiarly His own, and suffers nothing
to escape His control or pass outside His compre-
hension. For not even about the future can un-
certainty be found with Him, since nothing is un-
certain or future to God. No one doubts that the 30
parent must have knowledge of his offspring, the
craftsman of his handiwork, the steward of things
entrusted to his stewardship. But God is in very
truth the father and craftsman and steward of the
heaven and the universe and all that is therein.
Future events lie shrouded in the darkness of the
time that is yet to be at different distances, some
near, some far. But God is the maker of 31
time @ also, for He is the father of time’s father, that is
of the universe, and has caused the movements of the
one to be the source of the generation of the other.
Thus time stands to God in the relation of a grandson.
For this universe, since we perceive it by our senses,

25

PHILO

en aA 4 9 A ” } A 4
υἱὸς θεοῦ, are αἰσθητὸς ὦν: τὸν γὰρ πρεσβύτερον
[οὐδένα εἶπε]"--“νοητὸς δ᾽ ,ἐκεῖνος---πρεσβείων ἀξιώ-

82 σας παρ᾽ ἑαυτῷ καταμένειν διενοήθη. οὗτος οὖν
ὁ νεώτερος υἱὸς ὁ αἰσθητὸς κινηθεὶς τὴν χρόνου
φύσιν ἀναλάμψαι καὶ ἀνασχεῖν. ἐποίησεν. ὥστε
οὐδὲν παρὰ θεῷ μέλλον τῷ καὶ τὰ τῶν χρόνων
ὑπηγμένῳ πέρατα: καὶ γὰρ οὐ χρόνος, ἀλλὰ τὸ
ἀρχέτυπον τοῦ χρόνου καὶ παράδειγμα αἰὼν" ὁ
βίος ἐστὶν αὐτοῦ". ἐν αἰῶνι δὲ οὔτε παρελήλυθεν

9 A ” VA
οὐδὲν οὔτε μέλλει, ἀλλὰ μόνον ὑφέστηκεν.

33 VII. Ἱκανῶς οὖν διειλεγμένοι περὶ τοῦ μὴ

χρῆσθαι μετανοίᾳ τὸ ὃν ἀκολούθως ἀποδώσομεν,
’ 9 A 4. » lA e A Ο 9 ’
τί ἐστι τὸ “ ἐνεθυμήθη 6 θεὸς ὅτι ἐποίησε τὸν

84 ἄνθρωπον ἐπὶ τῆς γῆς καὶ διενοήθη. ἔννοιαν
καὶ διανόησιν, τὴν μὲν ἐναποκειμένην οὖσαν

4 A A 4 4 4
νόησιν, τὴν δὲ νοήσεως διέξοδον, βεβαιοτάτας
δυνάμεις ὁ ποιητὴς τῶν ὅλων κληρωσάμενος καὶ
χρώμενος ἀεὶ ταύταις τὰ ἐ ἔργα ἑαυτοῦ καταθεᾶται.
τὰ μὲν δὴ μὴ λείποντα τὴν τάξιν τῆς πειθαρχίας
ἕνεκα ἐπαινεῖ, τὰ δὲ μεθιστάμενα τῇ κατὰ λιπο-
τακτῶν ὡρισμένῃ μετέρχεται δίκῃ.

35 τῶν γὰρ σωμάτων τὰ μὲν ἐνεδήσατο ἕξει, τὰ δὲ
φύσει, τὰ δὲ ψυχῇ, τὰ δὲ ᾿ λογικῇ ψυχῇ. λίθων μὲν
οὖν καὶ ξύλων, ἃ δὴ τῆς συμφυΐας ἀπέσπασται,

[278] δεσμὸν κραταιότατον ἕξιν εἰργάζετο" ἡ δέ ἐστι
πνεῦμα ἀναστρέφον ἐφ᾽ ἑἕαυτό: ἄρχεται μὲν γὰρ

1 Wend. regards οὐδένα εἶπε as a Christian interpolation.
The Translator suggests ὃν yap πρεσβύτερον τοῦδ᾽ ἕνα εἶχε, which

with the transference of 7 and the substitution of y for z is
the same as the Ms. 2 mss. δι ὧν. 3 Mss. αὐτῶν.

4 See App. p. 484.
> The fourfold classification which follows has been
already given shortly in Leg. All. ii. 22-23.

26

THE UNCHANGEABLENESS OF GOD, 31-35

is the younger son of God. To the elder son, I mean
the intelligible universe, He assigned the place of
firstborn, and purposed that it should remain in His
own keeping. So this younger son, the world of our 32
senses, when set in motion, brought that entity we
call time to the brightness of its rising. And thus
with God there is no future, since He has made the
boundaries of the ages subject to Himself. For God’s
life is not a time, but eternity, which is the archetype
and pattern of time; and in eternity there is no past
nor future, but only present existence.

VII. Having now discoursed sufficiently on the 33
theme that the Existent does not experience repent-
ance, we will explain in due sequence the words “‘ God
had it in His mind that He had made men upon the
earth and He bethought Him ”’ (Gen. vi. 6). “‘ Having 34
in one’s mind ” and “ bethinking,”’ the former being
the thought quiescent in the mind,® the latter the
thought brought to an issue, are two most constant
powers, which the Maker of all things has taken as
His own and ever employs them when He contem-
plates His own works. Those of His creatures who
do not leave their appointed places, He praises for
their obedience. Those who depart from it He visits
with the punishment which is the doom of deserters.

This is explained by consideration of the 35
different conditions, which He has made inseparable
from the various bodies.? These are in some cases
cohesion, in others growth, in others life, in others a
reasoning soul. Thus, in stones and bits of wood
which have been severed from their organism, He
wrought cohesion, which acts as the most rigid of
bonds. Cohesion ¢ is a breath or current ever re-

¢ See note in App. on Leg. All. ii. 22.
27

PHILO

ἀπὸ τῶν μέσων ἐπὶ τὰ πέρατα τείνεσθαι, ψαῦσαν
δὲ ἄκρας ἐπιφανείας ἀνακάμπτει πάλιν, ἄχρις ἂν
ἐπὶ τὸν αὐτὸν ἀφίκηται. τόπον, ἀφ᾽ οὗ τὸ πρῶτον

86 ὡρμήθη: ἕξεως ὁ ὁ συνεχὴς οὗτος δίαυλος ἄφθαρτος,
ὃν οἱ δρομεῖς ἀπομιμούμενοι ταῖς τριετηρίσιν ἐν
τοῖς ἀνθρώπων ἁπάντων κοινοῖς θεάτροις ὡς
μέγα δὴ καὶ λαμπρὸν καὶ περιμάχητον ἔργον ἐπι-
δείκνυνται.

41] VIII. Τὴν δὲ φύσιν ἀπένειμε τοῖς φυτοῖς κερα-
σάμενος αὐτὴν ἐκ πλείστων δυνάμεων, θρεπτικῆς
τε καὶ μεταβλητικῆς καὶ αὐξητικῆς. καὶ “γὰρ
τρέφεται τροφῆς 6 ὄντα χρεῖα, τεκμήριαν δέ: τὰ μὴ
ἀρδόμενα φθίνει καὶ ἀφαυαίνεται, ὥσπερ αὖ τὰ
ποτιζόμενα ἐμφανῶς αὔξεται: τὰ γὰρ τέως διὰ
βραχύτητα χαμαίζηλα ἐξαίφνης ἀναδραμόντα ἔρνη
γίνεται περιμηκέστατα. τί χρὴ λέγειν περὶ μετα-

38 βολῆς αὐτῶν; ταῖς μὲν “γὰρ χειμεριναῖς τροπαῖς
τὰ πέταλα μαρανθέντα εἰς τοὔδα. ος χεῖται, οἵ τε
ἐν ταῖς κληματίσι λεγόμενοι πρὸς τῶν γεωπόνων
ὀφθαλμοὶ καθάπερ ἐν τοῖς ζῴοις καταμύουσι, τά
τε πρὸς τὰς ἐκφύσεις στόμια πάντα ἔσφιγκται τῆς
φύσεως εἴσω τότε συνειλημμένης καὶ ἡσυχαζούσης,
ἵνα διαπνεύσασα οἷά τις ἀθλητὴς προηγωνισμένος
καὶ συλλεξαμένη τὴν ἰδίαν ἰσχὺν πρὸς τοὺς ἐθάδας
ἄθλους ἐξ ὑπαρχῆς ἀπαντᾷ. γίνεται δὲ τοῦτο ταῖς

49 ἀριναῖς καὶ κατὰ θέρος ὥραις: ὥσπερ γὰρ ἐκ
βαθέος ὕπνου περιαναστᾶσα τούς τε ὀφθαλμοὺς
διοίγνυσι τά τε μεμυκότα τῶν στομίων ἀναστείλασα
εὐρύνει, ὧν δ᾽ ἐστὶν ἐγκύμων πάντα ἀποτίκτει,
πέταλα καὶ κληματίδας, ἕλικας, οἴναρα, καρπὸν
ἐπὶ πᾶσιν" εἶθ᾽ ὅταν τελεσθῇ, παρέχεται τὰς τροφὰς

1 mss, οἷον ἄρα.
28

THE UNCHANGEABLENESS OF GOD, 35-39

turning to itself. It begins to extend itself from the
centre of the body in question to its extremes, and
when it has reached the outermost surface it reverses
its course, till it arrives at the place from which it
first set out. This regular double course of cohesion 36
is indestructible ; and it is this which the runners
imitate at the triennial festivals in the places of
spectacle universal among men, and exhibit as a
great and splendid feat, well worthy of their efforts.
VIII. Growth God assigned to plants. It is a com- 37
pound of many capacities, that of taking nourishment,
_ that of undergoing change and that of increasing.
Nourishment plants receive as they need it, as the fol-
lowing proof shews. When they are not watered they
decay and wither, just as their increase when watered
is plain to see, for sprouts heretofore too tiny to rise
above the ground suddenly shoot up and become
quite tall. It is hardly necessary to speak of their
function of change. When the winter solstice arrives, 38
the leaves wither and shed themselves to the ground,
and the “ eyes,” as the husbandmen call them, on
the twigs close like eyes in animals, and all the out-
lets which serve to put forth life are bound tight, for
Nature 4 within them compresses herself and hiber-
nates, to get a breathing-space, like an athlete after
his first contest, and thus having regained her fund
of strength, comes forth to resume the familiar con-
flict. And this comes to pass in the spring and
summer seasons. For she arises as though from a 39
deep sleep and unseals the eyes, opens wide the
closed outlets, and brings forth all that is in her
womb, shoots, twigs, tendrils, leaves and, to crown
all, fruit. Then when the fruit is fully formed, she

« Or “power of growth.”

29

PHILO

οἷα μήτηρ τῷ γενομένῳ διά τινων ἀφανῶν πόρων,
a 9

οἱ τοῖς ἐν γυναι ὶ μαστοῖς ἀναλογοῦσι, καὶ οὐ
πρότερον παύεται τρέφουσα ἢ τὸν καρπὸν τελε-

40 σφορηθῆναι: τελεσφορεῖται δὲ ὁ πεπανθεὶς ἄκρως,

4]

42

43
[279]

ἡνίκα, κἂν μηδεὶς δρέπηται, τῆς συμφυΐας αὐτὸς
ἐπείγεται διαζεύγνυσθαι ἅτε μηκέτι τροφῶν τῶν
ἀπὸ τῆς τεκούσης δεόμενος, ἱκανὸς δ᾽ ὦν, εἰ χώρας
ἀγαθῆς ἐπιλάχοι, σπείρειν καὶ γεννᾶν ὅμοια τοῖς
φυτεύσασι.

ΙΧ. Ψυχὴν δὲ φύσεως τρισὶ διαλλάττουσαν ὃ
ποιῶν ἐποίει, αἰσθήσει, φαντασίᾳ, ὁρμῇ" τὰ μὲν
γὰρ φυτὰ a ἀόρμητα, ἀφάνταστα, αἰσθήσεως ἀμέτοχα,
τῶν δὲ ζῴων ἕκαστον ἀθρόων μετέχει τῶν εἰρη-
μένων. αἴσθησις μὲν οὖν, ὡς αὐτό που δηλοῖ
τοὔνομα, εἴσθεσίς τις οὖσα τὰ φανέντα ἐπεισφέρει
τῷ νῷ" τούτῳ γάρ, ἐπειδὴ μέγιστόν ἐστι ταμεῖον
καὶ πανδεχές, πάνθ᾽ ὅσα δι᾽ ὁράσεως καὶ ἀκοῆς
καὶ τῶν ἄλλων αἰσθητικῶν ὀργάνων ἐντίθεται καὶ
ἐναποθησαυρίζεται. φαντασία δέ ἐστι τύπωσις |
ἐν ψυχῆ" ὧν' γὰρ εἰσήγαγεν ἑκάστη τῶν αἰσθήσεων,
ὥσπερ δακτύλιός τις ἢ σφραγὶς ἐναπεμάξατο τὸν
οἰκεῖον χαρακτῆρα: κηρῷ ὲ ἐοικὼς ὃ νοῦς τὸ
ἐκμαγεῖον δεξάμενος ἄκρως παρ᾽ ἑαυτῷ φυλάττει,
μέχρις ἂν ἡ ἀντίπαλος μνήμης τὸν τύπον λεάνασα

44 λήθη ἀμυδρὸν ἐ ἐργάσηται ἣ παντελῶς ἀφανίσῃ. τὸ

δὲ φανὲν καὶ τυπῶσαν τοτὲ μὲν οἰκείως τοτὲ δὲ
ὡς ἑτέρως διέθηκε τὴν ψυχήν. τοῦτο δὲ αὐτῆς τὸ
1 mss. ἣν or ὃ’ or ἃ.

¢ “The word φαντασία, ‘appearance’ or ‘appear ing,’ is
a technical term in Stoic logic for which no one English
equivalent is as yet unanimously adopted. It denotes the
immediate datum of consciousness or experience, whether
presented to the sense or in certain cases to the mind. Hence
30

THE UNCHANGEABLENESS OF GOD, 39-44

provides nourishment, like the mother to the infant,
through some hidden channels, which correspond to
the breasts in women, and she ceases not to minister
this nourishment till the fruit is brought to its con-
summation. That consummation comes to the fully 40
ripened fruit, when, if none pluck it, it automatically
seeks to disengage itself from its organism, since it
needs no longer the nurture which its parent sup-
plies, and is capable, if it chance to drop on good
soil, of sowing and producing other plants similar to
those which gave it its existence.

IX. Life was made by its creator different from 41
growth in three ways. It has sensation, “ presenta-
tion,*”’ impulse. For plants have no impulse, no
“ presentation,” no gift of sense-perception, while
each living creature participates in all three com-
bined. Sensation or sense, as the name itself shews, 42
is “ἃ putting in,” and introduces what has appeared
to it to the mind. For mind is a vast and receptive
storehouse in which all that comes through sight or
hearing and the other organs of sense is placed and
treasured. “ Presentation ἡ is an imprint 43
made onthe soul. For, like a ring or seal, it stamps?
on the soul the image corresponding to everything
which each of the senses has introduced. And the
mind like wax receives the impress and retains it
vividly, until forgetfulness the opponent of memory
levels out the imprint, and makes it indistinct, or
entirely effaces it. But the object which has pre- 44
sented itself and made the impression has an effect
upon the soul sometimes of an appropriate kind,?
sometimes the reverse. And this condition or state

* presentation ’ is nearer than ‘ perception’ or ‘ impression’
(Hicks on Diog. Laert. vii. 43; Loeb translation, vol. ii.
p. 152). > See App. p. 484.

VOL. III B2 31

45

46

47

PHILO

πάθος ὁρμὴ καλεῖται, ἣν ὁριζόμενοι πρώτην ἔφασαν
εἶναι ψυχῆς edie
οσούτοις μὲν δὴ ζῷα προὔχει φυτῶν: ἴδωμεν
᾿ τίνι τῶν ἄλλων ζῴων ὑπερβέβληκεν ἄνθρωπος.
Ε X. ἐξαίρετον οὐ τοῖ σοι νὸν γέρας ἔλαχε διάνοιαν,
ἣ τὰς ἁπάντων φύσεις σωμάτων τε ὁμοῦ καὶ
πραγμάτων εἴωθε καταλαμβάνειν. καθάπερ γὰρ
ἐν μὲν τῷ σώματι τὸ ἡγεμονικὸν ὄψις ἐστίν, ἐν δὲ
τῷ παντὶ ἡ τοῦ φωτὸς φύσις, τὸν αὐτὸν τρόπον
καὶ τῶν ἐν ἡμῖν τὸ κρατιστεῦον ὁ νοῦς" ψυχῆς γὰρ
ὄψις οὗτος οἰκείαις περιλαμπόμενος αὐγαῖς, v
ὧν ὁ πολὺς καὶ βαθὺς ζόφος, ὃν κατέχεεν ἄγνοια
τῶν πραγμάτων, ἀνασκίδναται. τοῦτο τῆς ψυχῆς
τὸ εἶδος οὐκ ἐκ τῶν αὐτῶν στοιχείων, ἐξ ὧν τὰ
ἄλλα ἀπετελεῖτο, διεπλάσθη, καθαρωτέρας δὲ καὶ
ἀμείνονος ἔλαχε τῆς οὐσίας, ἐξ ἧς αἱ θεῖαι φύσεις
ἐδημιουργοῦντο' παρὸ καὶ “μόνον τῶν ἐν ἡμῖν εἰ-
κότως ἄφθαρτον ἔδοξεν εἶναι διάνοια. μόνην γὰρ
αὐτὴν δ γεννήσας πατὴρ ἐλευθερίας ἠξίωσε, καὶ τὰ
τῆς ἀνάγκης ἀνεὶς δεσμὰ ἄφετον εἴασε, δωρησά-
μενος αὐτῇ τοῦ πρεπωδεστάτου καὶ οἰκείου κτή-
ματος αὐτῷ, τοῦ ἑκουσίου, μοῖραν, ἣν ἠδύνατο
δέξασθαι" τὰ μὲν γὰρ ἄλλα ζῷα, ὧν ἐν ταῖς ψυχαῖς
τὸ ἐξαιρούμενον εἰς ἐλευθερίαν, νοῦς, οὐκ ἔστι,
καταζευχθέντα καὶ ἐγχαλινωθέντα πρὸς ὑπηρεσίαν
ἀνθρώποις παραδέδοται ὥσπερ οἰκέται δεσπόταις,
Oo de ἄνθρωπος ἐθελουργοῦ καὶ αὐτοκελεύστου
γνώμης λαχὼν καὶ προαιρετικαῖς χρώμενος τὰ
3 ’ > 4
πολλὰ ταῖς ἐνεργείαις εἰκότως ὄγον μὲν ἔσχεν
ἐφ᾽ οἷς ἐκ προνοίας ἀδικεῖ, ἔπαινον δὲ ἐφ᾽ οἷς ἑκὼν

@ See App. p. 484. » See App. p. 485.
° 2,96. the stars, cf. De Gig. 7. See App. Vol. II. p. 502.
82

THE UNCHANGEABLENESS OF GOD, 44-47

of the soul is called impulse or appetite, which has
been defined as the first movement of the soul.*

In all these ways living creatures excel plants. 45
Let us now see where man has been made superior
to other animals. X. We find that the special pre-
rogative he has received is mind, habituated to appre-
hend the natures both of all material objects and of
things in general. For as sight holds the leading
place in the body, and the quality of light holds the
leading place in the universe, so too in us the dominant
element is the mind. For mind is the sight of the 46
soul,* illuminated by rays peculiar to itself, whereby
the vast and profound darkness, poured upon it by
ignorance of things, is dispersed. This branch of the
soul was not formed of the same elements, out of
which the other branches were brought to comple-
tion, but it was allotted something better and purer,?
the substance in fact out of which divine natures
were wrought. And therefore it is reasonably held
that the mind alone in all that makes us what we
are is indestructible. For it is mind alone which the 47
Father who begat it judged worthy of freedom, and
loosening the fetters of necessity, suffered it to range
as it listed, and of that free-will which is His most
peculiar possession and most worthy of His majesty
gave it such portion as it was capable of receiving.
For the other living creatures in whose souls the
mind, the element set apart for liberty, has no place,
have been committed under yoke and bridle to the
service of men, as slaves to a master. But man,
possessed of a spontaneous and self-determined will,
whose activities for the most part rest on deliberate
choice, is with reason blamed for what he does
wrong with intent, praised when he acts rightly of

33

PHILO

48 κατορθοῖ. τῶν μὲν γὰρ ἄλλων φυτῶν τε καὶ
ζῴων οὔτε αἱ εὐφορίαι ἐπαινεταὶ οὔθ᾽ αἱ κακο-
πραγίαι ψεκταί--τὰς γὰρ ἐφ᾽ ἑκάτερα κινήσεις καὶ
μεταβολὰς ἀπροαιρέτους καὶ ἀκουσίους ἔλαβον--,
μόνη δὲ ἡ ἀνθρώπου ψυχὴ δεξαμένη παρὰ θεοῦ τὴν
ἑκούσιον κίνησιν καὶ κατὰ τοῦτο μάλιστα ὁμοιω-
θεῖσα αὐτῷ, χαλεπῆς καὶ ἀργαλεωτάτης δεσποίνης,

[280] τῆς ἀνάγκης, ὡς οἷόν τε ἦν ἐλευθερωθεῖσα | κατη-
γορίας ἂν δεόντως τυγχάνοι, ὅτι τὸν ἐλευθερώ-
σαντα οὐ περιέπει" τοιγάρτοι τὴν KAT ἀπελευθέρων
ἀχαρίστων ἀπαραίτητον δύκην ὀρθότατα τίσει.

40 Ὥστε “ ἐνεθυμήθη καὶ διενοήθη 6 θεὸς ᾿ ody!
νῦν πρῶτον, ἀλλ᾽ ἐξέτι πάλαι παγίως καὶ βεβαίως,
“ὅτι ἐποίησε τὸν ἄνθρωπον, τουτέστιν ὁποῖον
αὐτὸν εἰργάσατο: εἰργάσατο γὰρ αὐτὸν ἄφετον καὶ
ἐλεύθερον, ἑκουσίοις καὶ προαιρετικαῖς χρησόμενον
ταῖς ἐνεργείαις πρὸς τήνδε τὴν χρείαν, ἵνα ἐπι-
στάμενος ἀγαθά τε αὖ καὶ κακὰ καὶ καλῶν καὶ
αἰσχρῶν λαμβάνων ἔννοιαν καὶ δικαίοις καὶ ἀδίκοις
καὶ ὅλως τοῖς am ἀρετῆς καὶ κακίας καθαρῶς ἐπι-
βάλλων αἱρέσει μὲν τῶν ἀμεινόνων, φυγῇ δὲ τῶν

50 ἐναντίων χρῆται. παρὸ καὶ λόγιόν ἐστι
τοιοῦτον ἀναγεγραμμένον ἐν Δευτερονομίῳ" “᾿ ἰδοὺ
δέδωκα πρὸ προσώπου σου τὴν ζωὴν καὶ τὸν
θάνατον, τὸ ἀγαθὸν καὶ τὸ κακόν, ἔκλεξαι τὴν
ζωήν. οὐκοῦν ἀμφότερα διὰ τούτου παρίσταται,
ὅτι καὶ ἐπιστήμονες τῶν ἀγαθῶν καὶ τῶν ἐναν-
τίων γεγόνασιν ἄνθρωποι καὶ ὀφείλουσι πρὸ τῶν
χειρόνων αἱρεῖσθαι τὰ κρείττω 'λογισμὸν ἔχοντες ἐν
ἑαυτοῖς ὥσπερ τινὰ δικαστὴν ἀδωροδόκητον, οἷς ἂν

84

THE UNCHANGEABLENESS OF GOD, 48-50

his own will. In the others, the plants and animals, 48
no praise is due if they bear well, nor blame if they
fare ill: for their movements and changes in either
direction come to them from no deliberate choice or
volition of their own. But the soul of man alone has
received from God the faculty of voluntary move-
ment, and in this way especially is made like to Him,
and thus being liberated, as far as might be, from
that hard and ruthless mistress, necessity, may justly
be charged with guilt, in that it does not honour its
Liberator. And therefore it will rightly pay the in-
exorable penalty which is meted to ungrateful freed-
men.

Thus God “had it in His mind and bethought 49
Him ”’ not now for the first time, but ever from of
old—a thought that was fixed and stedfast—‘ that
He had made man,” that is He thought of what
nature He had made him. He had made him free
and unfettered, to employ his powers of action with
voluntary and deliberate choice for this purpose,
that, knowing good and ill and receiving the con-
ception of the noble and the base, and setting him-
self in sincerity to apprehend just and unjust and in
general what belongs to virtue and what to vice, he
might practise to choose the better and eschew the
opposite. And therefore we have an 50
oracle of this kind recorded in Deuteronomy. ‘ Be-
hold, I have set before thy face life and death, good
and evil; choose life ’’ (Deut. xxx. 15, 19). So then
in this way He puts before us both truths ; first that
men have been made with a knowledge both of good
and evil, its opposite ; secondly, that it is their duty
to choose the better rather than the worse, because
they have, as it were, within them an incorruptible

35

PHILO

6 ὀρθὸς ὑποβάλλῃ λόγος πεισθησόμενον, οἷς δ᾽ ἂν
ὁ ἐναντίος ἀπειθήσοντα.

61 ΧΙ. Δεδηλωκότες οὖν ἀποχρώντως περὶ τούτων
τὰ ἑξῆς ἴδωμεν. ἔστι δὲ ταῦτα" “ ἀπαλείψω τὸν
ἄνθρωπον ὃν ἐποίησα ἀπὸ προσώπου τῆς γῆς, ἀπὸ
ἀνθρώπου ἕως κτήνους, ἀπὸ ἑρπετῶν ἕως πετεινῶν
τοῦ οὐρανοῦ, ὅτι ἐθυμώθην, ὅτι ἐποίησα αὐτόν.

62 πάλιν τινὲς τῶν εἰρημένων ἀκούσαντες ὑπολαμβά-
vovot θυμοῖς καὶ ὀργαῖς χρῆσθαι τὸ ὄν. ἔστι δ᾽ οὐ-
δενὶ ληπτὸν πάθει τὸ παράπαν" ἀσθενείας γὰρ ἀνθρω-
πίνης τὸ κηραΐνειν ἴδιον, θεῷ δὲ οὔτε τὰ ψυχῆς
ἄλογα πάθη οὔτε τὰ σώματος μέρη καὶ μέλη συν-
ὅλως ἐστὶν οἰκεῖα. λέγεται δὲ
οὐδὲν ἧττον παρὰ τῷ νομοθέτῃ μέχρι τινὸς εἰσ-
αγωγῆς τὰ τοιαῦτα, τοῦ νουθετῆσαι χάριν τοὺς

δ8 ἑτέρως μὴ δυναμένους σωφρονίζεσθαι. τῶν γὰρ
ἐν ταῖς προστάξεσι καὶ ἀπαγορεύσεσι νόμων, οἵ
δὴ κυρίως εἰσὶ νόμοι, δύο τὰ ἀνωτάτω πρόκειται
κεφάλαια περὶ τοῦ αἰτίου, ἕν μὲν ὅτι “᾿ οὐχ ὡς
ἄνθρωπος ὁ θεός,᾽ ἕτερον δὲ ὅτι ὡς ἄνθρωπος.

δ4 ἀλλὰ τὸ μὲν πρότερον ἀληθείᾳ βεβαιοτάτῃ πεπίστω-
ται, τὸ δ᾽ ὕστερον πρὸς τὴν τῶν πολλῶν διδασκα-
[281] λίαν εἰσάγεται" παρὸ καὶ | λέγεται € ἐπ᾽ αὐτοῦ" “᾿ ὡς
ἄνθρωπος παιδεύσει τὸν υἱὸν αὐτοῦ ᾿. ὥστε παιδείας
ἕνεκα καὶ νουθεσίας, ἀλλ᾽ οὐχὶ τῷ πεφυκέναι τοι-

55 OUTOV εἶναι λέλεκται. τῶν yap ἀνθρώπων οἱ μὲν
ψυχῆς, οἱ δὲ σώματος γεγόνασι φίλοι" οἱ μὲν οὖν
ψυχῆς ἑταῖροι νοηταῖς καὶ ἀσωμάτοις φύσεσιν ἐν-
ομιλεῖν δυνάμενοι οὐδεμιᾷ τῶν γεγονότων ἰδέᾳ
παραβάλλουσι τὸ ὄν, ἀλλ᾽ ἐκβιβάσαντες αὐτὸ πάσης

α See App. p. 485.
36

THE UNCHANGEABLENESS OF GOD, 50-55

judge in the reasoning faculty, which will accept all
that right reason suggests and reject the promptings
of its opposite.

XI. Having made this point sufficiently clear let 51
us consider the next words, which are as follows, “ I
will blot out man whom I made from the face of the
earth, from man to beast, from creeping things to
fowls of heaven, because I was wroth in that I made
him” (Gen. vi. 7). Again, some on hearing these 52
words suppose that the Existent feels wrath and
anger, whereas He is not susceptible to any passion
at all. For disquiet is peculiar to human weakness, but
neither the unreasoning passions of the soul, nor the
parts and members of the body in general, have any
relation to God. | All the same the Law-
giver uses such expressions, just so far as they serve
for a kind of elementary lesson, to admonish those
who could not otherwise be brought to their senses.
Thus, in the laws which deal with commands and 53
prohibitions (laws, that is, in the proper sense of the
word),? there stand forth above others two leading
statements” about the Cause, one that “‘ God is not as
a man’ (Num. xxiii. 19); the other that He is as a
man. But while the former is warranted by grounds 54
of surest truth, the latter is introduced for the in-
struction of the many. And therefore also it is said
of Him “ like a man He shall train His son ” (Deut.
viii. 5). And thus it is for training and admonition,
not because God’s nature is such, that these words
are used. Among men some are soul lovers, some 55
body lovers. The comrades of the soul, who can
hold converse with intelligible incorporeal natures,
do not compare the Existent to any form of created
things. They have dissociated Him from every cate-

37

PHILO

ποιότητος---ν γάρ τι τῶν εἰς THY μακαριότητα
αὐτοῦ καὶ τὴν ἄκραν εὐδαιμονίαν ἣν τὸ ψιλὴν ἄνευ
Χχιρακτῆρος τὴν ὕπαρξιν καταλαμβάνεσθαι --- τὴν
κατὰ τὸ εἶναι φαντασίαν μόνην ἐνεδέξαντο μὴ μορ-
56 φώσαντες αὐτό. οἱ δὲ συμβάσεις καὶ σπονδὰς
πρὸς σῶμα θέμενοι, ἀδυνατοῦντες ἀπαμφιάσασθαι
τὸ σαρκῶν περίβλημα καὶ μόνην καὶ καθ᾽ ἑαυτὴν
ἀπροσδεᾶ καὶ ἁπλῆν φύσιν ἰδεῖν ἀμιγῆ καὶ ἀσύγ-
Κριτον, οἷα περὶ ἑαυτῶν τοιαῦτα καὶ περὶ τοῦ
πάντων αἰτίου διενοήθησαν, οὐ λογισάμενοι ὅτι
τῷ μὲν ἐκ πλειόνων συνόδου δυνάμεων γενομένῳ
πλειόνων ἔδει μερῶν πρὸς τὴν τῶν καθ᾽ ἕκαστον
χρειῶν ὑπηρεσίαν, ΧΙ]. ὁ δὲ θεὸς ἅτε ἀγένητος
ὧν καὶ τὰ ἄλλα ἀγαγὼν εἰς γένεσιν οὐδενὸς ἐδεήθη
57 τῶν τοῖς γεννήμασι προσόντων" ἐπεὶ καὶ
τί φῶμεν; εἰ κέχρηται τοῖς ὀργανικοῖς μέρεσι,
βάσεις μὲν ἔχει τοῦ προέρχεσθαι χάριν---βαδιεῖται
δὲ ποῖ πεπληρωκὼς τὰ πάντα; καὶ πρὸς τίνα
μηδενὸς ὄντος ἰσοτίμου; καὶ ἕνεκα τοῦ; οὐ γὰρ
ὑγείας φροντίζων ὥσπερ καὶ ἡμεῖς---καὶ χεῖρας
μέντοι πρὸς τὸ λαβεῖν τε καὶ δοῦναι: λαμβάνει μὲν
δὴ παρ᾽ οὐδενὸς οὐδέν---πρὸς γὰρ τῷ ἀνεπιδεεῖ καὶ
τὰ σύμπαντα ἔχει κτήματα---, δίδωσι δὲ λόγῳ
χρώμενος ὑπηρέτῃ δωρεῶν, ᾧ καὶ τὸν κόσμον
68 εἰργάζετο. ὀφθαλμῶν γε μὴν οὐὖικ ἐδεῖτο, οἷς ἄνευ
φωτὸς αἰσθητοῦ κατάληψις οὐ γίνεται" τὸ δὲ at-
σθητὸν φῶς γενητόν, ἑώρα δὲ ὁ θεὸς καὶ πρὸ γενέ-
59 σεως φωτὶ χρώμενος ἑαυτῷ. τί δὲ δεῖ λέγειν περὶ

@ See App. p. 485.
38

THE UNCHANGEABLENESS OF GOD, 55-59

gory or quality, for it is one of the facts which go
to make His blessedness and supreme felicity that
His being is apprehended as simple being, without
other definite characteristic ; and thus they do not
picture it with form, but admit to their minds the
conception of existence only. But those who have 56
made a compact and a truce with the body are unable
to cast off from them the garment of flesh, and to
descry existence needing nothing in its unique soli-
tariness, and free from all admixture and composi-
tion in its absolute simplicity. And therefore they
think of the Cause of all in the same terms as of
themselves, and do not reflect that while a being
which is formed through the union of several faculties
needs several parts to minister to the need of each,
XII. God being uncreated and the Author of the
creation of the others needs none of the properties
which belong to the creatures which He has brought
into being. For consider, if He uses our 57
bodily parts or organs He has feet to move from one
place to another. But whither will He go or walk
since His presence fills everything ? To whom will
He go, when none is His equal? And for what
purpose will He walk? For it cannot be out of care
for health as it is with us. Hands He must have to
receive and give. Yet He receives nothing from
anyone, for, besides that He has no needs, all things
are His possessions, and when He gives, He employs
as minister of His gifts the Reason wherewith also
He made the world. Nor did He need eyes, which 58
have no power of perception without the light which
meets our sense. But that light is created, whereas
God saw before creation, being Himself His own
light. Why need we speak of the organs of nourish- 59

39

60
[289]

61

A A A 9 -ΦΘ 9 A
TOV τῆς τροφῆς ὀργάνων; εἰ yap ταῦτ᾽ ἔχει, Kal
τρέφεται καὶ πληρωθεὶς μὲν ἀποπαύεται, παυ-

4 A aA 4 A ” σ΄ 4
σάμενος δὲ δεῖται πάλιν, καὶ τἄλλα ὅσα τούτοις

A e ’
ἀκόλουθα οὐκ ἂν εἴποιμι: ἀσεβῶν αὗται μυθοποιίαι
A
λόγῳ μὲν ἀνθρωπόμορφον ἔργῳ dé ἀνθρωποπαθὲς
εἰσαγόντων τὸ θεῖον. XIII. τίνος οὖν
Ψ A U4 a 3 “ὃ 3 "ὃ
ἕνεκα Μωυσῆς βάσεις, χεῖρας, εἰσόδους, | ἐξόδους
’ A 4
φησὶν εἶναι περὶ τὸ ἀγένητον, τίνος δὲ χάριν
e A \ 9 A ” ΄-
ὅπλισιν τὴν πρὸς ἐχθρῶν ἄμυναν; ξιφηφοροῦντα
4
yap «εἰσάγει» καὶ βέλεσι χρώμενον καὶ πνεύμασι
A \
καὶ φθοροποιῷ πυρί--καταιγίδα Kal κεραυνὸν
A 4,
ἑτέροις ὀνόμασι ταῦτα ποιηταὶ προσαγορεύοντες
e “A 9 » A > A \ ~
ὅπλα τοῦ αἰτίου φασὶν εἶναι---, πρὸς δὲ ἔτι ζῆλον,
θυμόν, ὀργάς, ὅσα τούτοις ὅμοια ἀνθρωπολογῶν
: a >
διεξέρχεται; ἀλλὰ τοῖς πυνθανομένοις ἀποκρίνεται"

> Ὄ A 4 “a a
ὦ οὗτοι, τῷ ἄριστα νομοθετήσοντι τέλος ἕν δεῖ

a “A 3
προκεῖσθαι, πάντας ὠφελῆσαι τοὺς ἐντυγχάνοντας.
οἱ μὲν οὖν εὐμοίρου φύσεως λαχόντες καὶ ἀγωγῆς
ἐν πᾶσιν ἀνυπαιτίου, τὴν μετὰ ταῦθ᾽ ὁδὸν τοῦ βίου

4 A 9 A e » > ,
λεωφόρον καὶ εὐθεῖαν εὑρίσκοντες, ἀληθείᾳ συν-
οδοιπόρῳ χρῶνται, παρ᾽ ἧς μυηθέντες τὰ περὶ τοῦ
ὄντος ἀψευδῆ μυστήρια τῶν γενέσεως οὐδὲν προσ-

4 2 A 4 3 ,
9 αναπλάττουσιν αὐτῷ. τούτοις οἰκειότατον πρό-

3 a A a
κειται κεφάλαιον ἐν τοῖς ἱεροφαντηθεῖσι χρησμοῖς,
Ὁ [Σ᾿ 93 e ” e 4 a) > 9 90. e
ὅτι “᾿οὐχ ws ἄνθρωπος ὁ θεός, ἀλλ᾽ οὐδ᾽ ws

9 3 lo
οὐρανὸς οὐδ᾽ ὡς κόσμος" ποιὰ yap εἴδη ταῦτά γε
9 3 A “-ο
καὶ εἰς αἴσθησιν ἐρχόμενα, 6 δ᾽ ἄρα οὐδὲ τῷ νῷ
A Q :
καταληπτὸς ὅτι μὴ κατὰ τὸ εἶναι μόνον: ὕπαρξις
1 Wend. with some ss. ἀποπατεῖ, but see App. p. 485.

@ See App. p. 485.
4.0

THE UNCHANGEABLENESS OF GOD, 59.-62

ment? If He has them, He eats and is filled, rests
awhile and after the rest has need again, and the
accompaniments of this I will not dwell upon. These
are the mythical fictions of the impious, who, profess-
ing to represent the deity as of human form, in reality
represent Him as having human passions.

XIII. Why then does Moses speak of feet and hands, 60
- goings in and goings out in connexion with the Un-
created, or of His arming to defend Himself against
His enemies? For he describes Him as bearing a
sword, and using as His weapons winds and death-
dealing fire (thunderbolt and storm blast the poets
call them, using different words, and say they are
the weapons of the Cause). Why again does he
speak of His jealousy, His wrath, His moods of anger,
and the other emotions similar to them, which he
describes in terms of human nature? But to those
who ask these questions Moses answers thus : “ Sirs, 61
the lawgiver who aims at the best must have one
end only before him—to benefit all whom his work
reaches. Those to whose lot has fallen a gen-
erously gifted nature and a training blameless
throughout, and who thus find that their later course
through life lies in a straight and even highway,
have truth for their fellow-traveller, and being ad-
mitted by her into the infallible mysteries of the
iixistent do not overlay the conception of God with
any of the attributes of created being. These find 62
a moral most pertinent in the oracles of revelation,
that “‘ God is not as a man”’ nor yet is He as the
heaven or the universe. These last are forms of a
particular kind which present themselves to our
senses. But He is not apprehensible even by the
mind, save in the fact that He is. For it is Fis

A]

PHILO

A μὴ 9 Δ ’ 3 A A ,
yap ἔσθ᾽ ἣν καταλαμβάνομεν αὐτοῦ, τῶν δέ
68 χωρὶς ὑπάρξεως οὐδέν. ΧΙΝ. οἱ δέ γε
’ \ A 9 ’ ’ A v4
νωθεστέρᾳ μὲν καὶ ἀμβλείᾳ κεχρημένοι TH φύσει,
\ \ \ 9 \ Ἁ ’ 3.35.
περὶ δὲ τὰς ἐν παισὶ τροφὰς πλημμεληθέντες, ὀξὺ
καθορᾶν ἀδυνατοῦντες ἰατρῶν δέονται νουθετη-
τῶν, οἱ πρὸς τὸ παρὸν πάθος τὴν οἰκείαν ἐπι-
64 νοήσουσι θεραπείαν: ἐπεὶ καὶ ἀναγώγοις καὶ
ἄφροσιν οἰκέταις φοβερὸς δεσπότης ὠφέλιμος, τὰς
γὰρ ἐπανατάσεις καὶ ἀπειλὰς αὐτοῦ δεδιότες
Yj
ἄκοντες φόβῳ νουθετοῦνται. μανθανέτωσαν οὖν
4 e A \ A 9 - 9 4
πάντες οἱ τοιοῦτοι τὰ ψευδῆ, δι᾽ ὧν ὠφεληθήσον-
> A ’ > 9 ’ ’
ται, εἰ μὴ δύνανται δι᾿ ἀληθείας σωφρονίζεσθαι.
65 Kal yap τοῖς τὰ σώματα κάμνουσιν
3 λῶ ς ὃ ’ 2 a 3 A 1A. θῇ
ἐπισφαλῶς οἱ δοκιμώτατοι: τῶν ἰατρῶν τἀληθῆ
A 4 \
λαλεῖν οὐχ ὑπομένουσιν εἰδότες ἀθυμοτέρους μὲν
3
ἐκ τούτου γενησομένους καὶ οὐ ,ῥωσθησομένην"
\ 4
τὴν νόσον, ἐκ δὲ τῆς τῶν ἐναντίων παρηγορίας
4 A
πραότερον τὰ ἐν χερσὶν οἴσοντας καὶ TO ἀρρώστημα
66 λωφῆσον. τίς γὰρ ἂν τῶν εὖ φρονούντων εἴποι
τῷ θεραπευομένῳ:" ὦ οὗτος, τετμήσῃ, κεκαύσῃ,
ἀκρωτηριασθήσῃ, κἂν εἰ μέλλοι ταῦτ᾽ ἐξ ἀνάγκης
ὑπομένειν; οὐδεὶς ἐρεῖ. προαναπεσὼν γὰρ τὴν
γνώμην ἐκεῖνος καὶ νόσον ἑτέραν τῆς ψυχῆς ἀρ-
γαλεωτέραν τῆς προὕπούσης τοῦ σώματος προσ-
[288] λαβὼν ἀπερεῖ πρὸς τὴν θεραπείαν, ἄσμενος | δὲ
ex* τοῦ τὰ ἐναντία ἀπάτῃ τοῦ θεραπεύοντος. προσ-
δοκῆσαι τλητικῶς πάνθ᾽ ὑποστήσεται, κἂν ἀλ-
67 γεινότατα ἢ τὰ σῴζοντα. γενόμενος οὖν τῶν τῆς

1 γ85. νομοθετῶν, which Adler would retain.

2 MSS. νομιμώτατοι.

8 Perhaps, as Cohn suggests, omit ov—“‘the disease will
gain strength.”

42

THE UNCHANGEABLENESS OF GOD, 62-67

existence which we apprehend, and of what lies out-
side that existence nothing. XIV. But 63
they whose natural wit is more dense and dull, or
whose early training has been mishandled, since they
have no power of clear vision, need physicians in the
shape of admonishers, who will devise the treatment
proper to their present condition. Thus ill-disciplined 64
and foolish slaves receive profit from a master who
frightens them, for they fear his threats and menaces
and thus involuntarily are schooled by fear. All
such may well learn the untruth, which will benefit
them, if they cannot be brought to wisdom by truth.
Thus too in dealing with dangerous 65
sicknesses of the body,? the most approved physicians
do not allow themselves to tell the truth to their
patients, since they know that this will but increase
their disheartenment, and bring no recovery from
the malady, whereas under the encouragement, which
the opposite course of treatment gives, they will bear
more contentedly their present trouble, and at the
same time the disease will be relieved.
For what sensible physician would say to his patient, 66
“ Sir, you will be subjected to the knife, the cautery
or amputation ” even if it will be necessary that he
should submit to such operations. Noone. For the
patient will lose heart beforehand, and add to the
existing malady of the body a still more painful
malady of the soul and break down when faced with
the treatment. Whereas if through the physician's
deceit he expects the opposite, he will gladly endure?
everything with patience, however painful the
methods of saving him may be. So then the lawgiver, 67

@ See App. p. 485. > See App. p. 486.

4 Conj. Tr.: mss. ἄσμενος ἐκ 6& See App. p. 486.
| 48

68

69

70

71

PHILO

ψυχῆς παθῶν καὶ νοσημάτων ἄριστος ἰατρὸς ὁ
νομοθέτης ἕν ἔργον καὶ τέλος προὔθετο, αὐταῖς
ῥίζαις τὰς τῆς διανοίας νόσους ἐκτεμεῖν, ἵνα μή τις
ὑπολειφθεῖσα βλάστην a ἀρρωστήματος ἐνέγκῃ δυσ-
ιάτου. τοῦτον ἢ τὸν τρόπον ἤλπισεν ἐκκόψαι
δυνήσεσθαι, εἰ χρώμενον ἀπειλαῖς καὶ ἀγανακτήσεσι
καὶ ἀπαραιτήτοις ὀργαῖς, ἔτι δὲ ἀμυντηρίοις ὅπλοις
πρὸς τὰς κατὰ τῶν ἀδικούντων ἐπεξόδους εἰσαγάγοι
τὸ αἴτιον᾽ μόνως γὰρ οὕτως ὁ ἄφρων νουθετεῖται.
παρό μοι δοκεῖ τοῖς προειρημένοις δυσὶ “κεφαλαίοις,
τῷ τε “' ὡς ἄνθρωπος ᾿᾿ καὶ τῷ “᾿ οὐχ ὡς ἄνθρωπος
ὁ θεὸς ”’ ἕτερα δύο συνυφῆναι ἀκόλουθα καὶ συγγενῆ,
φόβον τε καὶ ἀγάπην" τὰς γὰρ. διὰ τῶν νόμων εἰς εὐ-
σέβειαν ὁρῶ παρακελεύσεις ἁπάσας ἀναφερομένας
7 πρὸς τὸ ἀγαπᾶν 7 πρὸς τὸ φοβεῖσθαι τὸν ὄντα.
τοῖς μὲν οὖν μήτε μέρος μήτε πάθος ἀνθρώπου
περὶ τὸ ὃν νομίζουσιν, ἀλλὰ θεοπρεπῶς αὐτὸ Ou
αὐτὸ μόνον τιμῶσι τὸ ἀγαπᾶν οἰκειότατον, φοβεῖσθαι
δὲ τοῖς ἑτέροις.

ΧΥ. Ἃ μὲν οὖν προκαταστήσασθαι τῆς ζητή-
σεως ἁρμόττον ἦν, τοιαῦτά ἐστιν. ἐπανιτέον δὲ
ἐπὶ τὴν ἐξ ἀρχῆς, σκέψιν, καθ᾽ ἣν ᾿ἧποροῦμεν,
τίνα ὑπογράφει νοῦν τὸ “᾿ ἐθυμώθην ὅτι ἐποίησα
αὐτούς. ἴσως οὖν τοιοῦτόν τι βούλεται παραστῆ-
σαι, ὅτι οἱ μὲν φαῦλοι θυμῷ γεγόνασι θεοῦ, οἱ
δ᾽ ἀγαθοὶ χάριτι. καὶ γὰρ ἕξῆς φησι" " “Νῶε δὲ
εὗρε χάριν. τὸ δὲ κυριολογούμενον € ἐπ᾽ ἀνθρώπων
πάθος 6 θυμὸς εὐθυβόλως εἴρηται τροπικώτερον

1 εὐθυβόλως is omitted in some mss. It may be merely an
addition to explain κυριολογούμενον.

—

re tre tr re

@ See App. p. 486.
44

THE UNCHANGEABLENESS OF GOD, 67-71

thereby being now approved as the best of physicians
for the distempers and maladies of the soul, set before
himself one task and purpose, to make a radical
excision of the diseases of the mind and leave no
root to sprout again into sickness which defies cure.
In this way he hoped to be able to eradicate the 68
evil, namely by representing the supreme Cause as
dealing in threats and oftentimes shewing indignation
and implacable anger, or again as using weapons of
war for His onslaughts on the unrighteous. For this
is the only way in which the fool can be admonished.
And therefore it seems to me that with the two
aforesaid maxims, “ God is as a man,” and “ God is
not as a man,” he has linked two other principles
closely connected and consequent on them, namely
fear and love. For I observe that all the exhortations
to piety in the law refer either to our loving or our
fearing the Existent. And thus to love Him is the
most suitable for those into whose conception of
the Existent no thought of human parts or passions
enters, who pay Him the honour meet for God for
His own sake only. To fear is most suitable to the
others.

XV. Such are the points which needed to be 70
established as preliminaries to our inquiry. We must
return to the original question which caused us
difficulty, namely, what thought is suggested by the
words “ I was wroth in that I made them.” * Perhaps
then he wishes to shew us that the bad have become
what they are through the wrath of God and the
good through His grace. For the next words are
‘but Noah found grace with Him” (Gen. vi. 8).
Now the passion of wrath, which is properly speaking
an attribute of men, is here used in a more meta-

45

.

l

PHILO

ἐπὶ τοῦ ὄντος εἰς τὴν ἀναγκαιοτάτου! πράγματος
δήλωσιν, ὅτι πάνθ᾽. ὅσα δι᾽ ὀργὴν ἢ φόβον ἢ ἢ λύπην

ἢ ἡδονὴν ἤ τι τῶν ἄλλων παθῶν πράττομεν,
ὑπαίτια καὶ ἐπίληπτα ὁμολογουμένως ἐστίν, ὅσα
δὲ μετ᾽ ὀρθότητος λόγου καὶ ἐπιστήμης, ἐπαινετά.
72 ὁρᾷς ὅσῃ καὶ περὶ τὴν προφορὰν κέχρηται προ-
φυλακῇ, ὅτι “ ἐθυμώθην, ὅτι ἐποίησα αὐτούς ᾿᾿
εἰπών, ἀλλ᾽ οὐ κατ᾽ ἀναστροφήν: διότι ἐποίησα
αὐτούς, ἐθυμώθην. τοῦτο μὲν γὰρ μετανοοῦντος
ἦν, ὅπερ ἡ τὰ πάντα προμηθουμένη θεοῦ φύσις
οὐκ ἀνέχεται, ἐκεῖνο δὲ δόγμα συνεκτικώτατον
εἰσηγουμένου, ὅτι πηγὴ μὲν ἁμαρτημάτων θυμός,
73 λογισμὸς δὲ κατορθωμάτων. μεμνημένος δὲ τῆς
περὶ πάντα τελείας ἀγαθότητος ἑ ἑαυτοῦ ὁ θεός, κἂν
τὸ σύμπαν ἀνθρώπων πλῆθος ἐξ ἑαυτοῦ δι᾽ ὑπερ-
βολὰς ἁμαρτημάτων περιπίπτῃ, τὴν δεξιὰν καὶ
[284] σωτήριον χεῖρα ὀρέγων ὕπολαμ, dvev | Kat e€av-
lornow οὐκ ἐῶν εἰσάπαν φθαρῆναι καὶ ἀφανισθῆναι
Ἴ4 τὸ γένος. XVI. διὸ νῦν φησι τὸν Νῶε
χάριν εὑρεῖν παρ᾽ αὐτῷ, ὅτε οἱ ἄλλοι φανέντες
ἀχάριστοι τίνειν μέλλουσι δίκας, ἵνα τὸν σωτήριον
ἔλεον a ἀνακεράσηται τῇ κατὰ ἁμαρτανόντων κρίσει:
καθάπερ καὶ ὁ ὕμνῳ ὃς εἶπέ που. ᾿ ἔλεον καὶ
75 κρίσιν ἄσομαί σοι" εἰ γὰρ βουληθείη ὁ θεὸς
δικάσαι τῷ θνητῷ γένει χωρὶς ἐλέου, τὴν κατα-
δικάζουσαν ψῆφον οἴσει μηδενὸς ἀνθρώπων τὸν
ἀπὸ γενέσεως ἄχρι τε ευτῆς βίον ἄπταιστον ἐξ
ἑαυτοῦ δραμόντος, ἀλλὰ τὸ μὲν ἑκουσίοις, τὸ δὲ

1 Mss. ἀναγκαιοτάτην τοῦ.

3 περιπίπτῃ suspectum : fortasse πίπτῃ (Wend.), but ef.
Thue. ii. 65 αὐτοὶ ἐν σφίσι. . . περιπεσόντες ἐσφάλησαν.

* Or ‘(J will destroy him) because I was wroth in that I

46

THE UNCHANGEABLENESS OF GOD, 71-75

phorical sense, yet still correctly, of the Existent, to
bring out a vital truth, that all our actions by general
consent are worthy of blame and censure, if done
through fear or anger, or grief or pleasure, or any
other passion, but worthy of praise if done with
rectitude of reason and knowledge. Mark what 72
caution he shows in his form of statement. He says
*“I was wroth in that I made them,’ ® not in the
reverse order, ‘‘ because I made them, I was wroth.”’
The latter would show change of mind or repentance,
a thing impossible to the all-foreseeing nature of God.
In the former he brings before us a doctrine of great
importance that wrath is the source of misdeeds, but
the reasoning faculty of right actions. But God, 73
remembering His perfect and universal goodness,
even though the whole vast body of mankind should
through its exceeding sinfulness accomplish its own
ruin, stretches forth the right hand of salvation, takes
them under His protection and raises them up, and
suffers not the race to be brought to utter destruc-
tion and annihilation. XVI. And therefore 74
it now says that when the others who had proved
ungrateful were doomed to pay the penalty, Noah
found grace with Him, that so He might mingle His
saving mercy with the judgement pronounced on
sinners. And so the Psalmist said somewhere
(Ps. c. [ci.] 1), “I will sing to thee of mercy and
judgement.” For if God should will to judge the 75
race of mortals without mercy, His sentence will be
one of condemnation, since there is no man who
self-sustained has run the course of life from birth to
death without stumbling, but in every case his foot-

made him,”’ i.e. the first ὅτι may (1) introauce the quotation,
or (2) be part of the quotation.

AT

PHILO

’ a
ἀκουσίοις χρησαμένου τοῖς ἐν ποσὶν ὀλισθήμασιν.
5» S 4 ’ A 4 “ A ~ 9 ~
76 iv οὖν ὑπάρχῃ TO γένος, Kav πολλὰ τῶν εἰδικῶν
βύθια χωρῇ, τὸν ἔλεον ἀνακίρνησιν, ᾧ πρὸς εὐ-
εργεσίας καὶ τῶν ἀναξίων χρῆται, καὶ οὐ μόνον
4 9 aA 9 A A 9 4 4 ,
δικάσας ἐλεεῖ, ἀλλὰ καὶ ἐλεήσας δικάζει" πρεσβύ-
, 9 “-
τερος γὰρ δίκης ὁ ἔλεος παρ᾽ αὐτῷ ἐστιν ἅτε
\ , ” 3 \ \ , 9 \ \
Tov κολάσεως ἄξιον od μετὰ τὴν δίκην, ἀλλὰ πρὸ
, ‘ “A
71 δίκης εἰδότι. XVII. διὰ τοῦτο ἐν
9 4
ἑτέροις εἴρηται" “᾿ ποτήριον ἐν χειρὶ κυρίου, οἴνου
ἀκράτου πλῆρες κεράσματος"᾽᾿ καίτοι τό γε κεκρα-
> A
μένον οὐκ ἄκρατον. ἀλλ᾽ ἔχει λόγον ταῦτα φυσι-
aA >
KWTATOV καὶ τοῖς προειρημένοις ἀκόλουθον: ὁ yap
aA A e
θεὸς ταῖς δυνάμεσι πρὸς μὲν ἑαυτὸν ἀκράτοις
“A , \ A
χρῆται, KeKkpapevats δὲ πρὸς γένεσιν: τὰς yap
aA 9 , 4 ~
ἀμιγεῖς θνητὴν ἀμήχανον φύσιν χωρῆσαι. ἢ vopi-
” \ A SAU φλό A ὃ 4 θ
78 Gets ἄκρατον μὲν τὴν ἡλίου φλόγα μὴ δύνασθαι
aA \ ’ὔ ς 3,
θεαθῆναι---σβεσθήσεται γὰρ πρότερον ἡ ὄψις μαρ-
a “-οΟ > aA
μαρυγαῖς τῶν ἀκτίνων ἀμυδρωθεῖσα ἢ προσβάλ-
λουσα καταλήψεται" καίτοι καὶ ἥλιος ἕν ἦν ἔργον
~ A “-- ’ὔ 9 ,
θεοῦ, μοῖρα οὐρανοῦ, πίλημα αἰθέριον---, τὰς δὲ
ἀγενήτους ἄρα δυνάμεις ἐκείνας, at περὶ αὐτὸν
> A 9 ’
οὖσαι λαμπρότατον φῶς ἀπαστράπτουσιν, ἀκράτους
“A ο >
79 περινοῆσαι δύνασθαι; ὥσπερ οὖν τὰς ἡλιακὰς
«- A > 9 “- 4
ἀκτῖνας ἔτεινε μὲν am οὐρανοῦ μέχρι τερμάτων
aA a > aA
γῆς TO σφοδρὸν τῆς ἐν αὐταῖς θερμότητος ἀνεὶς
καὶ χαλάσας ἀέρι ψυχρῷ---τοῦτο γὰρ αὐταῖς
9 “-
ἀνεκεράσατο, ὅπως τὸ αὐγοειδὲς ἀπὸ τοῦ φλογώ-
A N A ’
Sous πυρὸς ἀνασταλέν, τὴν μὲν τοῦ καίειν μεθ-

@ See App. p. 486.
48

THE UNCHANGEABLENESS OF GOD, 75-79

steps have slipped through errors, some voluntary,
some involuntary. So then that the race may sub-
sist, though many of those which go to form it are
swallowed up by the deep, He tempers His judge-
ment with the mercy which He shews in doing kind-
ness even to the unworthy. And not only does this
mercy follow His judgement but it also precedes it.
For mercy with Him is older than justice, since He
knows who is worthy of punishment, not only after
judgement is given, but before it. XVII. And
therefore it is said in another place, “ there is a cup
in the hand of the Lord of unmixed wine, full of
mixture ”’ (Ps. lxxiv. [Ixxv.] 8). But surely the mixed
is not unmixed, and yet there is a meaning in these
words most true to nature, and in agreement with
what I have said before. For the powers which God
employs are unmixed in respect of Himself, but
mixed to created beings. For it cannot be that
mortal nature should have room for the unmixed.
We cannot look even upon the sun’s flame un-
tempered, or unmixed, for our sight will be quenched
and blasted by the bright flashing of its rays, ere it
reach and apprehend them, though the sun is but
one of God’s works in the past, a portion of heaven, a
condensed mass of ether.?. And can you think it pos-
sible that your understanding should be able to grasp
in their unmixed purity those uncreated potencies,
which stand around Him and flash forth light of
surpassing splendour? When God extended the
sun’s rays from heaven to the boundaries of earth,
He mitigated and abated with cool air the fierceness
of their heat. He tempered them in this way, that
the radiance drawn off from the blazing flame,
surrendering its power of burning but retaining that

49

77

78

79

PHILO

ειμένον δύναμιν, τὴν δὲ τοῦ φωτίζειν περιέχον τῷ
ταμιευομένῳ ἐν ταῖς ὄψεσι συγγενεῖ αὐτοῦ καὶ
φίλῳ ὑπαντιάσαν ἀσπάσηται: ἡ γὰρ τούτων ἐξ
> : 4 9 3 \ [4 4 Α ’ \ ὃ 9
ἐναντίας εἰς ταὐτὸ σύνοδός τε καὶ δεξίωσις τὴν δι
ὁράσεως ἀντίληψιν ἐργάζεται---, οὕτως ἐπιστήμην
“A A
θεοῦ καὶ σοφίαν καὶ φρόνησιν καὶ δικαιοσύνην
καὶ τῶν ἄλλων ἑκάστην ἀρετῶν τίς ἂν ἀκραιφνῆ
4 4 A ” 9 > 9 e ,
δέξασθαι δύναιτο ,θνητὸς ὦν; ἀλλ οὐδ ὁ σύμπας

80 οὐρανός τε καὶ κόσμος. εἰδὼς τοίνυν 6 δημιουργὸς

[285]

81

82

Tas περὶ αὑτὸν ἐν ἅπασι τοῖς ἀρίστοις ὑπερβολὰς
καὶ τὴν τῶν γεγονότων, εἰ καὶ σφόδρα μεγαλ-
αυχοῖεν, φυσικὴν ἀσθένειαν οὔτε | εὐεργετεῖν οὔτε
κολάζειν ὡς δύναται βούλεται, ἀλλ᾽ ὡς ἔχοντας
ὁρᾷ δύναμεως τοὺς ἑκατέρου μεθέξοντας. εἰ δὴ
τοῦ ἀνειμένου καὶ μεσότητας ἔ ἔχοντος τῶν δυνάμεων
αὐτοῦ κράματος ἐμπιεῖν καὶ ἀπολαῦσαι δυνηθείη-
μεν, ἀποχρῶσαν ἂν εὐφροσύνην καρπωσαίμεθα, ἧς
τελειοτέραν μὴ ζητείτω λαβεῖν τὸ ἀνθρώπων γένος"
ἐδείχθησαν γὰρ αἱ ἀμιγεῖς καὶ ,ἄκρατοι͵ καὶ τῷ
ὄντι ἀκρότητες περὶ τὸ ὃν μόνον ὑπάρχουσαι.

XVIII. τοῖς δ᾽ εἰρημένοις ὅμοιόν ἐστι
καὶ τὸ ἑτέρωθι “λεχθὲν ὼ ἅπαξ κύριος ἐλάλησε, δύο
ταῦτα ἤκουσα.᾽᾽ τὸ μὲν γὰρ ἅπαξ ἐ ἔοικε τῷ ἀκράτῳ
—Kal γὰρ τὸ ἄκρατον μονὰς καὶ ἡ μονὰς. ἄκρατον---,
τὸ δὲ δὶς τῷ κεκραμένῳ᾽ τὸ γὰρ κεκραμένον' οὐχ
ἁπλοῦν ἅτε καὶ σύγκρισιν καὶ διάκρισιν ἐπιδεχόμε-

88 νον. μονάδας μὲν οὖν ἀκράτους 6 θεὸς λαλεῖ: οὐ

ΞΡ ΘΕΟΣ Nove 2 oA 19 37 ARE a
yap ἐστιν ὁ λόγος αὐτῷ γεγωνὸς" ἀέρος πλῆξις ava
μιγνύμενος ἄλλῳ τὸ παράπαν οὐδενί, ἀλλὰ ἀσώματός

1 mss. ἑκάτερον γὰρ. 2 MSS. γεγονὼς.

@ See App. p. 486.
OE. Ve ὦ God hath spoken once, twice have I heard this,”

50

THE UNCHANGEABLENESS OF GOD, 79-83

of giving light, might meet and hail its friend and

kinsman,? the light which is stored in the treasury |

of our eyes; for it is when these converge to meet
and greet each other that the apprehension through
vision is produced. Just in the same way if God’s
knowledge and wisdom and prudence and justice
and each of His other excellences were not tempered,
no mortal could receive them, nay not even the
whole heaven and universe. The Creator then,
knowing His own surpassing excellence in all that is
best and the natural weakness of His creatures, how-
ever loud they boast, wills not to dispense benefit or
punishment according to His power, but according
to the measure of capacity which He sees in those
who are to participate in either of those dispensations.
If indeed we could drink and enjoy this diluted
draught, wherein is a moderate measure of His
powers, we should reap sufficient gladness, and let
not the human race seek a more perfect joy. For
we have shewn that these powers at their full height
unmixed and untempered subsist only in the Existent.

XVIII. We have something similar to
the above-mentioned words in another passage, “ The
Lord spake once, I have heard these two things ”’ ®
(Ps. Ixi. [Ixii.] 11). For “‘ once ᾿ is like the unmixed,
for the unmixed is a monad and the monad is un-
mixed, whereas twice is like the mixed, for the
mixed is not single, since it admits both combina-
tion and separation. God then speaks in unmixed
monads or unities. For His word is not a sonant
impact of voice upon air, or mixed with anything
else at all, but it is unbodied and unclothed and in

where ‘once, twice’’=repeatedly. The 1.xx probably
meant the same.

δῚ

81

82

83

PHILO

τε καὶ γυμνός, ἀδιαφορῶν μονάδος. ἀκούομεν δ᾽

84 ἡμεῖς δυάδι: τὸ γὰρ ἀφ᾽ ἡγεμονικοῦ πνεῦμα διὰ τρα-
χείας ἀναπεμπόμενον ἀρτηρίας τυποῦται μὲν ἐν στό-
ματι ὥσπερ ὑπὸ δημιουργοῦ τινος γλώττης, φερό-
μενον δ᾽ ἔξω καὶ ἀναμιχθὲν ἀ ἀέρι συγγενεῖ καὶ i πλῆξαν
αὐτὸν τὴν δυάδος κρᾶσιν ἁρμονίως ἀποτελεῖ: τὸ γὰρ
συνηχοῦν ἐκ φθόγγων διαφερόντων δυάδι μεριστῇ τὸ
πρῶτον ἁρμόζεται ὀξὺν καὶ βαρὺν τόνον ἐχούσῃ.

8ὅ παγκάλως οὖν τῷ πλήθει τῶν ἀδίκων
λογισμῶν ἀντέθηκεν ἕνα τὸν δίκαιον, ἀριθμῷ μὲν
ἐλάττονα δυνάμει δὲ πλείονα, ἵνα μὴ ταλαντεῦσαν
ὥσπερ ἐπὶ πλάστιγγος βρίσῃ τὸ χεῖρον, ἀλλὰ κράτει
τῆς ἐναντίας πρὸς τὸ βέλτιον ῥοπῆς ἀνακουφισθὲν
ἀσθενήσῃ.

86 XIX. Τί δέ ἐστι τὸ ““ Νῶε εὗρε χάριν ἐναντίον
κυρίου τοῦ θεοῦ,᾽᾽ συνεπισκεψώμεθα" τῶν εὑρι-
σκόντων οἱ μὲν ἃ πρότερον ἔχοντες ἀπέβαλον
αὖθις εὑρίσκουσιν, οἱ δὲ ἃ μὴ πάλαι νῦν δὲ πρῶτον
περιεποιήσαντο. τουτὶ μὲν οὖν τὸ ἔργον εὕρεσιν,
ἐκεῖνο δὲ ἀνεύρεσιν ot ζητητικοὶ τῶν κυρίων

81 ὀνομάτων καλεῖν εἰώθασι. τοῦ μὲν οὖν
προτέρου παράδειγμα ἐναργέστατον τὰ περὶ τῆς
μεγάλης εὐχῆς διατεταγμένα. ἔστι δὲ εὐχὴ μὲν
αἴτησις ἀγαθῶν παρὰ θεοῦ, μεγάλη δὲ εὐχὴ
τὸν θεὸν αἴτιον ἀγαθῶν αὐτὸν ἀφ᾽ ἑαυτοῦ
νομίζειν μηδενὸς ἑτέρου ἰτῶν] εἰς τὸ δοκεῖν
ὠφελεῖν “συνεργοῦντος, μὴ γῆς ὡς καρποτόκου, μὴ
ὑετῶν ὡς σπέρματα καὶ φυτὰ συναυξόντων, μὴ

~

@ See App. p. 487.
52

THE UNCHANGEABLENESS OF GOD, 83-87

no way different from unity. But our hearing is the
product of two factors, of a dyad. For the breath 84
from the seat of the master-principle driven up
through the windpipe is shaped in the mouth by the
workmanship, as it were, of the tongue, and rushing
out it mixes with its congener the air, and impinging
on it produces in a harmonious union the mixture
which constitutes the dyad.* For the consonance 4
caused by different sounds is harmonized in a dyad
originally divided which contains a high and a low
pitch. Right well then did the lawgiver 85
act when he opposed to the multitude of unjust
thoughts the just man as one—numerically less, but
greater in value. His purpose is that the worse
should not prove the weightier when tested as in
the scales, but by the victorious force of the opposite
tendency ‘to the better cause should kick the beam
and prove powerless.

XIX. Now let us consider what is meant by ‘‘ Noah 86
found grace before the Lord God” (Gen. vi. 8).
Finders sometimes find again what they possessed
and have lost, sometimes what they did not own in
the past and now gain for the first time. People
who seek exactitude in the use of words are wont to
call the process in the second case “ finding ’’ or
‘discovery ᾿᾿ and in the first “ refinding ”’ or “ re-
covery.” We have a very clear example 87
of the former in the commandment of the Great
Vow (Num. vi. 2). Now a vow is a request for good
things from God, while a “ great vow” is to hold
that God Himself and by Himself is the cause of
good things, that though the earth may seem to be
the mother of fruits, rain to give increase to seeds
and plants, air to have the power of fostering them,

53

PHILO

ἀέρος ws τρέφειν ἱκανοῦ, μὴ γεωργίας ws φορᾶς
αἰτίας, μὴ ἰατρικῆς ὡς ὑγείας, μὴ γάμου ὡς γε-

88 νέσεως παίδων. πάντα γὰρ ταῦτα δυνάμει θεοῦ
[286] μεταβολὰς | δέχεται καὶ τροπάς, ὡς τἀναντία πολ-
>

λάκις Tots ἐξ ἔθους ἀποτελεῖν. τοῦτον οὖν φησι
Μωυσῆς “ ἅγιον᾽ ᾿ εἶναι, “ τρέφοντα κόμην τρίχα
κεφαλῆς,᾽ ὅπερ ἦν τὰς ἐν τῷ ἡγεμονικῷ τῶν ἀρετῆς
δογμάτων κεφαλαιώδεις ἀνατολὰς συναύξοντα καὶ
τρόπον τινὰ “κομῶντα καὶ σεμνυνόμενον ἐπ᾽ av-

89 ταῖς. ἀλλ᾽ ἔστιν ὅτε ἀπέβαλεν αὐτὰς αἰφνίδιον

κατασκήψαντος οἷά τινος τυφῶνος εἰς τὴν ψυχὴν
καὶ τὰ καλὰ πάντα αὐτῆς ἐξαρπάσαντος" ὁ δὲ
τυφὼν οὗτος τροπή τίς ἐστιν ἀκούσιος παραχρῆμα

Δ
90 τὸν νοῦν μιαίνουσα, ἣν καλεῖ θάνατον. ἀλλ᾽ ὅμως

91

ἀποβαλὼν αὖθις καὶ ᾿ καθαρθεὶς ἀναλαμβάνει καὶ ἀνα-
μιμνήσκεται. ὧν τέως ἐπελέληστο, καὶ ἅπερ ἀπ-
ἔβαλεν εὑρίσκει, ὡς τὰς προτέρας τῆς τροπῆς ἡμέ-
ρας ἀλόγους ἐξετάζεσθαι,. ἢ διότι παράλογον ἡ
τροπὴ πρᾶγμα, ἀπᾷδον ὀρθοῦ λόγου καὶ φρονήσεως
ἀμέτοχον, 7 παρόσον οὐκ ἔστιν ἀξία καταριθμεῖ-
σθαι" “᾿ τῶν γὰρ τοιούτων ᾿᾿ ἔφη τις “᾿ οὐ λόγος οὐδ᾽

ἀριθμός. XX. πολλάκις δὲ ἐνετύχομεν

α The translation follows Mangey in omitting τῶν before
els τὸ δοκεῖν ὠφελεῖν. This, however, is not quite satisfactory,
as εἰς τὸ δοκεῖν would naturally mean “‘ as regards semblance.”
Perhaps retain τῶν and for ὠφελεῖν substitute ὠφελίμων.

ὃ Literally “ fostering the head’s hair as long locks.”
In the allegory the “‘ head’s hair’’ becomes the “ growths of
truths,” which are of the nature of heads or leading prin-
ciples, and since κομᾶν, “ to wear long hair,”’ also means “‘ to
be proud,”’ κόμη is interpreted as the pride which we should
feel in virtue. For further elucidation see App. p. 487.

¢ In the original no doubt this means that as contact with

54

THE UNCHANGEABLENESS OF GOD, 87-91

husbandry to be the cause of the harvest, medicine
the cause of health, marriage of childbirth, yet
nothing else is His fellow-worker that we may think
of them as bringing us benefit.? For all these things,
through the power of God, admit of change and transi-
tion, so as often to produce effects quite the reverse
of the ordinary. He who makes this vow then, says
Moses, must be “‘ holy, suffering the hair of his head
to grow®”’ (Num. vi. 5). This means that he must
foster the young growths of virtue’s truths in the
mind which rules his being ; these growths must be
to him as it were heads, and he must take pride in
them as in the glory of the hair. But sometimes he
loses these early growths, when as it were a whirl-
wind swoops suddenly down upon the soul and tears
from it all that was beautiful in it. This whirlwind
is a kind of involuntary defection straightway defiling
the soul, and this he calls death (Num. vi. 9). He
has lost, yet in time, when purified, he makes good
the loss, remembers what he had forgotten for a while,
and finds what he has lost, so that the “ former
days,” the days of defection, are regarded as not to
be counted ὁ (Num. vi. 12), either because defection
is a thing beyond all calculation, discordant with
right reason and having no partnership with prudence,
or because they are not worthy to be counted. For
of such as these there is, as has been said,? no count
or number. XX. On the other hand, it

the corpse cancels the vow, the days before the defilement
must not be reckoned as part of the necessary period, and
indeed Philo’s Greek might be translated as “‘the days
before the defection’’; but the argument requires that the
words should be taken as in the translation.
@ A proverbial expression. Cf. Theocritus, Jd. xiv. 48
ἄμμες δ᾽ οὔτε λόγω τινος ἄξιοι οὔτ᾽ ἀριθματοί.
55

VOL. 111 ς

83

89

90

91

PHILO

τούτοις, ἃ μηδ᾽ ὄναρ πρότερον εἴδομεν" ὥσπερ
γεωπόνον φασί τινες ὑπὲρ τοῦ τι τῶν ἡμέρων
δένδρων φυτεῦσαι σκάπτοντα χωρίον θησαυρῷ
92 περιτυχεῖν ἀνελπίστῳ χρησάμενον εὐτυχίᾳ. ὁ γοῦν
ἀσκητὴς πυθομένου τοῦ πατρὸς αὐτοῦ τῆς ἐπι-
στήμης τὸν τρόπον τοῦτον' ‘Ti τοῦτο ὃ “ταχὺ εὗρες,
τέκνον; ᾿ ἀποκρίνεται καί φησιν’ “ὃ παρέδωκε
κύριος ὁ θεὸς ἐναντίον pov.” ὅταν γὰρ 6 θεὸς
παραδιδῷ τὰ τῆς ἀιδίου' σοφίας θεωρήματα καμά-
του χωρὶς καὶ πόνου, ταῦτα ἐξαίφνης οὐ προσδοκή-
σαντες θησαυρὸν εὐδαιμονίας τελείας εὑρίσκομεν.
93 συμβαίνει δὲ πολλάκις τοῖς μὲν ἐπιπόνως ζητοῦσιν
ἀποτυγχάνειν τοῦ ζητουμένου, τοῖς δ᾽ ἄνευ φρον-
τίδος ῥᾷστα καὶ ἃ μὴ διενοήθησαν εὑρίσκειν' οἱ
μὲν γὰρ νωθέστεροι καὶ βραδεῖς τὰς ψυχὰς ὥσπερ
οἱ τὰ ὄμματα πεπηρωμένοι τὸν εἰς τὸ θεωρῆσαί
τι τῶν κατ᾽ ἐπιστήμην πόνον ἴσχουσιν ἀτελῆ, ot
δὲ φύσεως εὐμοιρίᾳ δίχα ζητήσεως μυρίοις ἐν-
ἔτυχον «εὐθυβόλῳ καὶ εὐθίκτῳ χρησάμενοι προσ-
βολῇ, ὡς δοκεῖν αὐτοὺς μὲν μὴ σπουδάσαι τοῖς
πράγμασιν ἐντυχεῖν, ἐκεῖνα δὲ μεθ᾽ ὁρμῆς προ-
απαντήσαντα εἰς ὄψιν ἐλθεῖν ἐπειχθῆναι καὶ τὴν
ἀπ᾿ αὐτῶν ἀκριβεστάτην ἐμποιῆσαι «κατάληψιν.
94 ΧΧΙ. τούτοις δ νομοθέτης
φησὶ δίδοσθαι “ πόλεις μεγάλας καὶ καλάς, ἃς οὐκ
φκοδόμησαν, οἰκίας πλήρεις τῶν ἀγαθῶν, ἃς
[287] οὐκ ἐνέπλησαν, λάκκους λελατομημένους, | οὗς οὐκ
ἐξελατόμησαν, ἀμπελῶνας καὶ ἐλαιῶνας, οὗς οὐκ
95 epurevoay.” πόλεις μὲν οὖν καὶ οἰκίας συμβολικῶς
τάς τε γενικὰς καὶ τὰς εἰδικὰς ἀρετὰς ὑπογράφει"

2 mss. ἰδίου,

56

THE UNCHANGEABLENESS OF GOD, 91-95

is a common experience that things befall us of which
we have not even dreamt, like the story of the
husbandman who, digging his orchard to plant some
fruit-trees, lighted on a treasure, and thus met with
prosperity beyond his hopes. Thus the Practiser, 92
when his father asked him in this manner of the
source of his knowledge,” “* What is this that thou
hast found so quickly, my son ἢ ᾿᾿ answered and said,
‘It is what the Lord God delivered before me”
(Gen. xxvii. 20). For when God delivers to us the
lore of His eternal wisdom without our toil or labour
we find in it suddenly and unexpectedly a treasure
of perfect happiness. It often happens that those 93
who seek with toil fail to find the object of their
search, while others without thought and with the
utmost ease find what had never crossed their minds.
The slow-souled dullards, like men who have lost
their eyesight, labour fruitlessly in the study of any
branch of knowledge, while to others richly blessed
by nature it comes unsought in myriad forms ; theirs

is a ready and unfailing grasp; it seems as though
they trouble not to come in contact with the objects
of their study, rather that these are impelled to take
the lead and hurry to present themselves before the
student’s vision, and create in him the unerring
apprehension which they have to give.

XXI. It is to these men that are given, in the law- 94
giver’s words, “ cities great and beautiful which they
built not, houses full of good things which they did
not fill, pits hewn out which they did not hew, vine-
yards and olive-gardens which they did not plant ”
(Deut. vi. 10, 11). Under the symbol of cities and 95 -
houses he speaks of the generic and specific virtues.

* Or “ the father of his knowledge.”” See App. p. 487.
57

PHILO

πόλει μὲν γὰρ ἔοικε TO γένος, ὅτι κἀν μείζοσιν ἐξ-
ετἀζεταιπεριγραφαῖς καὶ πλειόνων κοινόν ἐστιν, εἶδος
δὲ οἰκίᾳ τῷ συνῆχθαΐί τε μᾶλλον καὶ πεφευγέναι τὴν

96 κοινότητα. προητοιμασμένοι δὲ λάκκοι τὰ , Χωρὶς!
τῶν πόνων τούτοις πρόχειρα ἄθλα, οὐρανίων καὶ
ποτίμων δεξαμεναὶ ναμάτων, πρὸς φυλακὴν τῶν
προειρημένων ἀρετῶν εὐτρεπεῖς θησαυροί, ἐξ ὧν
εὐφροσύνη περιγίνεται ψυχῇ τελεία φῶς τὸ ἀληθείας
ἀπαστράπτουσα. τοὺς μὲν οὖν ἀμπελῶνας εὐφρο-
σύνης, τοὺς δ᾽ ἐλαιῶνας φωτὸς πεποίηται σύμβολον.

97 εὐδαίμονες μὲν οὖν οὗτοι, παραπλήσιόν
τι πάσχοντες τοῖς ἐκ βαθέος ὕπνου διανισταμένοις
καὶ τὸν κόσμον ἐξαίφνης ἀπόνως καὶ χωρὶς πραγ-
ματείας ὁρῶσιν, ἄθλιοι δὲ οἷς πρὸς ἃ μὴ πεφύκασιν
ἀντιφιλονεικεῖν συμβαίνει, ἔριδι, ἀργαλεωτάτῃ νόσῳ,

98 ἐπαιρόμενοι. πρὸς γὰρ τῷ τοῦ τέλους a ἀποτυγχάνειν
ἔτι μετ᾽ οὐ μικρᾶς βλάβης μεγάλην αἰσχύνην
ὑπομένουσιν, ὥσπερ αἱ πρὸς ἐναντία πνεύματα
νῆες ἐνθαλαττεύουσαι" πρὸς γὰρ τῷ μὴ τυγχάνειν
ὑποδρόμων ἐφ᾽ οὗς ἐπείγονται, πολλάκις αὐτοῖς
πλωτῆρσι καὶ φορτίοις ἀνατραπεῖσαι λύπην μὲν
φίλοις, ἡδονὴν δὲ ἐχθροῖς ἐ ἐμπαρέσχον.

99 XXII. λέγει οὖν ὁ νόμος, ὅτι ᾿ παραβιασάμενοί
τινες ἀνέβησαν ἐπὶ τὸ ὄρος, καὶ ἐξῆλθεν 6 ᾽Αμορ-
ραῖος ὁ κατοικῶν ἐν τῷ ὄρει ἐκείνῳ, καὶ ἐτίτρω-
σκεν αὐτούς, ὡς ἂν ποιήσειαν αἱ μέλισσαι, καὶ

100 ἐδίωξεν αὐτοὺς ἀπὸ Σηεὶρ ἕως “Eppa,” ἀνάγκη
γὰρ καὶ τοὺς ἀφυῶς ἔχοντας πρὸς τὰς τῶν

1 ss. ἑτέροις.

« For the symbolism of oil = light ef. Quod Det. 118.
> See App. p. 487.
¢ E.V. “were presumptuous.” The rxx may have in-

58

THE UNCHANGEABLENESS OF GOD, 95-100

For the genus resembles the city, because its limits
are marked out by wider circuits and it embraces a
larger number. The species on the other hand re-
sembles the house, because it is more concentrated
and avoids the idea of community. The pits which 96
they find provided are the prizes ready to be won
without toil, cisterns of waters heavenly and sweet
to drink, treasure-cells fitly prepared to guard the
afore-mentioned virtues, from which is secured to
the soul perfect gladness shedding with its beams the
light of truth. And for that gladness and light he
gives us a symbol in the vineyards for the former, in 97
the olive-gardens * for the latter. Happy
then are these, and their case is as the state of those
who waken from deep sleep, and suddenly without
toil or active effort open their eyes upon the world.
Miserable are those ® whose lot it is te compete
earnestly for ends for which they were not born,
urged on by the grievous poison of contentiousness. 98
Not only do they fail to gain their end, but they
incur great shame and no small damage to boot.
They are like ships ploughing the seas in the face of
contrary winds; for not only do they fail to reach
the roadsteads to which they press, but often they
capsize, vessel, crew and cargo, and are a source of
grief to their friends and joy to their foes. 99
XXII. So the law says that “some went up with
violence ὁ into the mountain, and the Amorite who
dwelt in that mountain came out and wounded them,
as bees might do, and chased them from Seir to
Hormah ” (Deut. i. 43,44). For it must needs be that 100
if those, who have no aptness for the acquisition of

tended the same by rapa-. But Philo’s argument turns en-
tirely on “ force ᾽ or “ violence.”
59

PHILO

τεχνῶν ἀναλήψεις, εἴ τι βιαζόμενοι πονοῖντο περὶ
αὐτάς, μὴ μόνον σφάλλεσθαι τοῦ τέλους, ἀλλὰ καὶ
αἰσχύνην ὀφλεῖν, καὶ τοὺς ἄλλο τι τῶν δεόντων
ἀσυγκαταθέτῳ γνώμῃ πράττοντας «μὴ» ἐθελουσίως
βιαζομένους δὲ τὸ παρ᾽ αὑτοῖς ἑκούσιον μὴ κατ-
ορθοῦν, ἀλλὰ πρὸς τοῦ συνειδότος τιτρώσκεσθαί
101 τε καὶ διώκεσθαι. καὶ τοὺς τὰς ὀλιγοχρημάτους
παρακαταθήκας ἀποδιδόντας ἐπὶ θήρᾳ στερήσεως
μειζόνων εἴποις ἂν πίστει διαφέρειν «τῶν» οἵ
καὶ ὅτε ἀπέδοσαν πολλὰ τὴν ἔμφυτον ἀπιστίαν
ἐβιάσαντο, ὑφ᾽ ἧς μήποτε παύσαιντο" κατακεν-
102 τούμενοι; θεραπείαν δὲ ὅσοι τοῦ μόνου σοφοῦ
νόθον ἐπετήδευσαν, ὥσπερ ἐπὶ σκηνῆς ἱερο-
πρεπεστάτην᾽ ἄχρι τοῦ μόνον ἐπιδείξασθαι τοῖς
συνεληλυθόσι θεαταῖς προαίρεσιν ἐνδύντες βίου,
βωμολοχίαν πρὸ εὐσεβείας ἐν τῇ ψυχῇ ,φέροντες,
οὐχ αὑτοὺς ὥσπερ ἐπὶ τροχοῦ κατατείνουσι καὶ
[288] βασανίζουσιν | ἀναγκάζοντες ἐπιμορφάζειν ψευδῶς,
103 ἃ πρὸς ἀλήθειαν «μὴ)}) πεπόνθασι; τοιγάρτοι
βραχὺν χρόνον ἐπισκιασθέντες διὰ τῶν δεισιδαι-
μονίας συμβόλων, ἣ ἣ κώλυσις" μέν ἐστιν ὁσιότητος,
μεγάλη δὲ καὶ τοῖς ἔχουσι καὶ τοῖς συνιοῦσι ζημία,
εἶτ᾽ αὖθις ἀπαμφιασάμενοι τὰ περίαπτα γυμνὴν
ἐπιδείκνυνται τὴν ὑπόκρισιν καὶ τότε ὥσπερ οἱ
ξενίας ἁλόντες νοθεύονται τῇ μεγίστῃ πόλεων
ἀρετῇ μηδὲν προσήκοντας ἑαυτοὺς παρεγγράψαντες.

1 τῶν ins. ΤΥ. See App. p. 488.

2 Some Mss. παύσοιντο. The opt. in either tense may be
explained as oratio obliqua dependent on εἴποις, But
παύσονται Which Wend. conjectures would be more usual.

3 So Mangey: mss. and Wend. ἱεροπρεπεστάτης.

4 mss. κόλασιςξς conj. Cohn and Wend. κόλουσις, 4.¢.
mutilation.

60

THE UNCHANGEABLENESS OF GOD, 100-103

the arts, use force or compel themselves to labour at
them, they not only fail in their purpose, but also
incur disgrace. Those, too, who perform any other
right action without the assent of their judgement
or will, but by doing violence to their inclination, do
not achieve righteousness,* but are wounded and
chased by their inward feelings. Would you say 101
there was any difference in the matter of honesty
between those who repay an insignificant deposit in
the hope of securing an opportunity to defraud on a
larger scale, and those who actually make a large
repayment but in doing so have to do violence to
their natural inclination to dishonesty, which never
ceases to prick them with the stings of regret?
What of those who render an insincere worship to 102
the only wise God, those who as on a stage assume
a highly sanctified creed and profession of life, which
does no more than make an exhibition to the as-
sembled spectators? Are not these men, whose
souls are filled with ribaldry rather than piety,
racking and torturing themsélves as on the wheel,
compelling themselves to counterfeit what they have
never felt ? And therefore, though for a short time 103
they are disguised by the insignia of superstition,
which is a hindrance to holiness, and a source of
much harm both to those who are under its sway
and those who find themselves in such company,
yet in course of time the wrappings are cast aside
and their hypocrisy is seen in its nakedness. And
then, like convicted aliens, they are marked as
bastard citizens, having falsely inscribed their names
in the burgess-roll of that greatest of common-
wealths, virtue, to which they had no claim. For

@ See App. p. 487.
61

PHILO

4 \ 4 5A , e . 9 , ὃ λ a
τὸ yap βίαιον ὀλιγοχρόνιον, ὡς καὶ αὐτό που δηλοῖ
τοὔνομα παρὰ τὸ βαιὸν εἰρημένον: βαιὸν δὲ τὸ
9 9
ὀλιγοχρόνιον ἐκάλουν οἱ παλαιοί.

’ A %
104 XXIII. Τί δέ ἐστι τὸ ““ Νῶε εὗρε χάριν παρὰ
, A A > ~ +
κυρίῳ τῷ θεῷ,᾽ διαπορητέον. ἄρ᾽ οὖν τοιοῦτόν

9 \
ἐστι TO δηλούμενον, ὅτι χάριτος ἔτυχεν, ἢ ὅτι

Ul ” 9 ’ 9 A A A 4
χάριτος ἄξιος ἐνομίσθη; ἀλλὰ τὸ μὲν πρότερον

\ a A
οὐκ εἰκὸς ὑπονοεῖν" τί yap αὐτῷ πλέον δεδώρηται

4 a
πάντων, WS ἔπος εἰπεῖν, ὅσα οὐ συγκέκριται μόνον,
> \ \ , e A 4 9 7. 4
ἀλλὰ καὶ στοιχειώδεις ἁπλαῖ φύσεις εἰσί, χάρυτος
9 lA ’ LY 9 Ψ μή

105 ἠξιωμένων θείας; τὸ δ᾽ ὕστερον ἔχει
μέν τινα οὐκ ἀνάρμοστον λόγον, κρίνοντος τοῦ

> Ὁ A A A
αἰτίου δωρεῶν ἀξίους τοὺς τὸ θεῖον ἐν ἑαυτοῖς

’ \ e A 3 A 3
νόμισμα, τὸν ἱερώτατον νοῦν, αἰσχροῖς ἐπι-
τηδεύμασι μὴ διαφθείροντας, ἴσως δὲ οὐκ ἀληθῆ.

106 πηλίκον γάρ τινα εἰκὸς γενέσθαι τὸν ἄξιον χάριτος
κριθησόμενον παρὰ θεῷ; ἐγὼ μὲν γὰρ ἡγοῦμαι

’ 9) \ A
μόλις ἂν καὶ σύμπαντα τὸν “κόσμον τούτου λαχεῖν"
καίτοι τό γε πρῶτον καὶ μέγιστον καὶ τελεώτατον

107 τῶν θείων ἔργων ἐστὶν οὗτος. μήποτ᾽
οὖν ἄμεινον ἂν εἴη ἐκδέχεσθαι. τοῦτο, ὅτι ζητητικὸς
καὶ πολυμαθὴς γενόμενος ὁ ἀστεῖος ἐν οἷς ἅπασιν
ἐζήτησε τοῦθ᾽ εὗρεν ἀληθέστατον, χάριν ὄντα θεοῦ
τὰ πάντα, γῆν, ὕδωρ, ἀέρα, πῦρ, ἥλιον, ἀστέρας,

“A \ AY
οὐρανόν, ζῷα Kal φυτὰ σύμπαντα. κεχάρισται
δὲ e θ \ e a \ ὸ 4 δὲ AY A
€ 6 θεὸς αὑτῷ μὲν οὐδέν---οὐδὲ yap δεῖται---,
Α A A
κόσμον δὲ κόσμῳ Kal τὰ μέρη ἑαυτοῖς τε Kal
“A ,
108 ἀλλήλοις, ἔτι δὲ TH παντί. οὐδὲν δὲ κρίνας ἄξιον
3 A ~ μὰ aA
χάριτος ἄφθονα καὶ τῷ ὅλῳ καὶ τοῖς μέρεσι Se-
ὃ , A > θ , iA’ 9 ὃ A 9 A 27
wpntar τὰ ἀγαθά, ἀλλ᾽ ἀπιδὼν eis τὴν ἀΐδιον

62

THE UNCHANGEABLENESS OF GOD, 103-108

violence is short-lived, as the very name (βίαιον)
seems to shew, since it is derived from Bards; for
that was the word used in old times for short-lived. .
XXIII. But we must deal fully with the difficulty 104
in the words “ Noah found grace with the Lord God.”’
Is the meaning that he obtained grace or that he
was thought worthy of grace? The former is not
a reasonable supposition. For in that case what
more was given to him than to practically all crea-
tures, not only those who are compounded of body
and soul, but also simple elementary natures, all
accepted as recipients of divine grace ?
The second explanation is founded on a not unreason- 105
able idea, that the Cause judges those worthy of His
gifts, who do not deface with base practices the coin
within them which bears the stamp of God, even the
sacred mind. And yet perhaps that explanation is
not the true one. For how great must we suppose 106
him to be, who shall be judged worthy of grace with
God? Hardly, I think, could the whole world attain
to this, and yet the world is the first and the greatest
and the most perfect of God’s works.
Perhaps then it would be better to accept this ex- 107
planation, that the man of worth, being zealous
in inquiring and eager to learn, in all his inquiries
‘ found this to be the highest truth, that all things are
the grace or gift of God—earth, water, air, fire, sun,
stars, heaven, all plants and animals. But God has
bestowed no gift of grace on Himself, for He does
not need it, but He has given the world to the world,
and its parts to themselves and to each other, aye
and to the All. But He has given His good things 108
in abundance to the All and its parts, not because
He judged anything worthy of grace, but looking to

VOL. III c2 63

[289]
109

110

11]

PHILO

ἀγαθότητα καὶ νομίσας ἐπιβάλλον τῇ μακαρίᾳ
καὶ εὐδαίμονι φύσει ἑαυτοῦ τὸ εὐεργετεῖν. ὥστε
εἴ τίς μ᾽ ἔροιτο, τίς αἰτία γενέσεως κόσμου, μαθὼν
παρὰ Μωυσέως ἀποκρινοῦμαι, ὅτι ἡ τοῦ ὄντος
ἀγαθότης, ἥτις ἐστὶ | πρεσβυτάτη τῶν « « * χαρί-
των οὖσα ἑαυτῇ." XXIV. παρατηρητέον
δ᾽ ὅτι τὸν μὲν Νῶέ φησιν εὐαρεστῆσαι ταῖς τοῦ
ὄντος δυνάμεσι, κυρίῳ τε καὶ θεῷ, Μωυσῆν δὲ τῷ
δορυφορουμένῳ πρὸς τῶν δυνάμεων καὶ δίχα αὐτῶν
κατὰ τὸ εἶναι μόνον νοουμένῳ- λέγεται γὰρ ἐκ προ-
σώπου τοῦ θεοῦ ὅτι ““ εὕρηκας χάριν παρ᾽ ἐμοὶ,
δεικνύντοςΣ ἑαυτὸν Tov ἄνευ παντὸς ἑτέρου.
οὕτως ἄρα τὴν μὲν κατὰ Μωυσῆν ἄκραν σοφίαν
ἀξιοῖ χάριτος 6 ὧν αὐτὸς δι᾽ ἑαυτοῦ μόνου, τὴν
δὲ ἀπεικονισθεῖσαν ἐκ ταύτης δευτέραν καὶ εἰδι-
κωτέραν οὖσαν διὰ τῶν ὑπηκόων δυνάμεων, καθ᾽
ἃς καὶ κύριος καὶ θεός, ἄρχων τε καὶ εὐεργέτης
ἐστίν. ἕτερος δέ τις φιλοσώματος καὶ
φιλοπαθὴς νοῦς πραθεὶς τῇ ἀρχιμαγείρῳ τοῦ
συγκρίματος ἡμῶν ἡδονῇ καὶ ἐξευνουχισθεὶς
τὰ ἄρρενα καὶ γεννητικὰ τῆς ψυχῆς μέρη πάντα,
σπάνει κεχρημένος καλῶν ἐπιτηδευμάτων, ἀκοὴν
παραδέξασθαι θείαν ἀδυνατῶν. ἐκκλησίας τῆς ἱερᾶς
ἀπεσχοινισμένος ἐν ἡ [σύλλογοι καὶ)" λόγοι περὶ
ἀρετῆς ἀεὶ μελετῶνται, εἰς μὲν τὸ δεσμωτήριον τῶν

1 Wend. suggests for the correction of this passage
πρεσβυτάτη τῶν «θεοῦ δυναμέων, τῶν» χαρίτων οὖσα πηγή. The
translator suggests and has rendered πρεσβυτάτη τῶν (χαρίτων,
rnyi> χαρίτων οὖσα airy. See App. p. 488,

2 vss. δεικνύς, which Cohn would retain, and correct λέγεται
to λέγει and ἑαυτὸν to αὐτὸν.

64

THE UNCHANGEABLENESS OF GOD, 108-111

His eternal goodness, and thinking that to be bene-
ficent was incumbent on His blessed and happy
nature. So that if anyone should ask me what was
the motive for the creation of the world, I will answer
what Moses has taught, that it was the goodness of
the Existent, that goodness which is the oldest of
His bounties and itself the source of others.

XXIV. But we must observe that he says that Noah 109
was well pleasing to the Potencies of the Existent,
to the Lord and to God (Gen. vi. 8), but Moses to
Him who is attended by the Potencies, and without
them is only conceived of as pure being. For it is
said with God as speaker, “‘ thou hast found grace
with Me” (Exod. xxxiii. 17), in which words He
shews Himself as Him who has none other with Him.
Thus, then, through His own agency alone does He 110
who IS judge the supreme wisdom shewn in Moses
to be worthy of grace, but the wisdom which was
but a copy of that, the wisdom which is secondary
and of the nature of species, He judges as worthy
through His subject Potencies, which present Him
to us as Lord and God, Ruler and Benefactor.

But there is a different mind @ which loves the βάν: 111
and the passions and has been sold in slavery to
that chief cateress (Gen. xxxix. 1) of our compound
nature, Pleasure. Eunuch-like it has been deprived
of all the male and productive organs of the soul,
and lives in indigence of noble practices, unable to
receive the divine message, debarred from the holy
congregation (Deut. xxiii. 1) in which the talk and
study is always of virtue. When this mind is cast

4 See App. p. 488.

8 See App. p. 488.
65

PHILO

A 3 , 4 \ όῤῥ͵, A 9 ’
παθῶν εἰσάγεται, χάριν δὲ εὑρίσκει τὴν ἀτιμίας
> , A aA > 4 “-
112 ἀδοξοτέραν παρὰ τῷ ἀρχιδεσμοφύλακι. δεσμῶται
μὲν γὰρ κυρίως εἰσὶν οὐχ οὗς ἐν δικαστηρίῳ
4
καταδικασθέντας ὑπὸ κλήρῳ ἀρχόντων ἢ Kal χειρο-
~ 3
τονηθέντων δικαστῶν ἀπαγουσί τινες εἰς ἀποδεδειγ-
μένον χῶρον κακούργων, ἀλλ᾽ ὧν ἡ φύσις κατ-
εδίκασε ψυχῆς τρόπων, οἵτινες ἀφροσύνης «καὶ»
> ’ A ’ Ἁ 9 ’ \ > ’
ἀκολασίας καὶ δειλίας καὶ ἀδικίας καὶ ἀσεβείας
A 3 > , “A ? e A 9 ’
113 Kai ἄλλων ἀμυθήτων κηρῶν γέμουσιν. 6 δὲ ἐπί-
τροπος καὶ φύλαξ καὶ ταμίας τούτων, 6 ἡγεμὼν
τοῦ δεσμωτηρίου, σύστημα καὶ συμφόρημα κακιῶν
ἀθρόων καὶ ποικίλων εἰς ἕν εἶδος συνυφασμένων
ζυ A ’
ἐστίν, ᾧ τὸ εὐαρεστῆσαι μεγίστη ζημία: ἣν οὐχ
ὁρῶντες ἔνιοι, ἀπατώμενοι δὲ περὶ τὸ βλάπτον ὡς
“- ’ A
ὠφελοῦν, προσίασί τε αὐτῷ μάλα γεγηθότες Kal
A 3 Φ \ ~
δορυφοροῦσιν, ἵν᾽ ὕπαρχοι καὶ διάδοχοι φυλακῆς
ἁμαρτημάτων ἀκουσίων τε καὶ ἑκουσίων πιστοὶ
114 κριθέντες γένωνται. ἀλλὰ σύ γε, ὦ ψυχή, τὴν
e 4
δεσποτείαν καὶ ἡγεμονίαν ταύτην ἀργαλεωτέραν
a “-- ’
τῆς ἐπαχθοῦς δουλείας νομίσασα, μάλιστα μὲν
ϑ , \ A A 4 \ 2) θ 4 “-
ἀδέσμῳ καὶ λελυμένῃ καὶ ἐλευθέρᾳ χρῆσαι προ-
“-- , 3 A
115 αιρέσει τοῦ βίου: av δ᾽ apa ἀγκιστρευθῆς ὑπὸ
“-- “A 4) e
πάθους, δεσμῶτις μᾶλλον ἢ εἱρκτοφύλαξ. ὑπό-
μεινον γενέσθαι" κακωθεῖσα μὲν γὰρ καὶ στενάξασα
| |
[290] ἔλεον εὑρήσεις, | σπουδαρχίαις δὲ καὶ λιμοδοξίαις
ὑποβαλοῦσα σαυτὴν ἡδὺ κακὸν τὸ εἱρκτοφυλακεῖν
3 la e 49s Φ'
καὶ μέγιστον ἀναδέξῃ, ὑφ᾽ οὗ γενήσῃ πάντα
IA
116 ἀγώγιμος τὸν αἰῶνα XXV. τὰς μὲν οὖν παρὰ

66

THE UNCHANGEABLENESS OF GOD, 111-116

into the prison of the passions, it finds in the eyes of
the chief jailer a favour and grace, which is more
inglorious than dishonour. For, in the true sense of 112
the word, prisoners are not those who after con-
demnation by magistrates chosen by lot, or it may
be elected jurymen, are haled to the appointed place
of malefactors, but those whose character of soul is
condemned by nature, as full to the brim of folly and
incontinence and cowardice, and injustice and im-
piety and other innumerable plagues. Now the over- 113
seer and warder and manager of them, the governor
of the prison, is the concentration and congeries of
all vices multitudinous and manifold, woven together
into a single form, and to be pleasing to him is to
suffer the greatest of penalties. But some do not
see the nature of this penalty, but, being deluded
into counting the harmful as beneficial, become right
joyfully his courtiers and satellites, in the hope that
having judged them to be faithful he may make
them his subalterns and lieutenants to keep guard
over the sins which are committed with the will or
without it. My soul, hold such a mastery and cap- 114
taincy to be a lot more cruel than that slavery,
heavy though it be. Follow indeed, if thou canst, a
life-purpose which is unchained and liberated and
free. But, if it be that thou art snared by the hook 115
of passion, endure rather to become a prisoner than
a prison-keeper. For through suffering and groaning |
thou shalt find mercy; but if thou put thyself in
subjection to the craving for office or the greed of
glory, thou shalt receive the charge of the prison, a
pleasant task indeed, but an ill one and the greatest
of ills, and its thraldom shall be over thee for ever.
XXV. Put away then with all thy might what may 116

67

117

118

119

PHILO

τοῖς ἀρχιδεσμοφύλαξιν εὐαρεστήσεις ἀνὰ κράτος
ἀπόθου, τῶν δὲ παρὰ τῷ αἰτίῳ “διαφερόντως μετὰ
σπουδῆς τῆς ἁπάσης ἐφίεσο. ἐὰν δ᾽ ἄρα ἀδυνατῇς
--ὑπερβάλλ ον γὰρ τὸ τοῦ ἀξιώματος μέγεθος--,
ἴθι ἀμεταστρεπτὶ πρὸς τὰς δυνάμεις αὐτοῦ καὶ
τούτων ἱκέτις γενοῦ, μέχρις ἂν ἀποδεξάμεναι τὸ
συνεχὲς καὶ γνήσιον τῆς θεραπείας ἐν τῇ τῶν
εὐαρεστησάντων. αὐταῖς “κατατάξωσι χώρᾳ, καθάπερ
καὶ τὸν Νῶε, οὗ τῶν ἐγγόνων θαυμαστότατον καὶ
καινότατον πεποίηται τὸν κατάλογον"

φησὶ γάρ" “ αὗται at γενέσεις Νῶε: Νῶε ἄνθρωπος
ίκαιος, τέλειος ὧν ἐν τῇ γενεᾷ αὐτοῦ" τῷ θεῷ
εὐηρέστησε Ne.” τὰ μὲν γὰρ τοῦ συγκρίματος
γεννήματα πέφυκεν εἶναι καὶ αὐτὰ συγκρίματα᾽
ἵπποι γὰρ ἵ ἵππους καὶ λέοντες λέοντας καὶ βόες
ταύρους, ὁμοίως δὲ καὶ ἄνθρωποι ἀνθρώπους
ἐξ ἀνάγκης γεννῶσι: διανοίας δὲ ἀγαθῆς οὐ τὰ
τοιαῦτα οἰκεῖα ἔγγονα, ἀλλ' at προειρημέναι
ἀρεταΐ, τὸ ἄνθρωπον εἶναι, τὸ δίκαιον εἶναι, τὸ
τέλειον εἶναι, τὸ θεῷ “εὐαρεστῆσαι: ὅπερ ἐπειδὴ
καὶ τελεώτατον ἢ ἦν καὶ ὅρος τῆς ἄκρας εὐδαιμονίας,
ἐφ᾽ ἅπασιν εἴρηται. γένεσις δὲ ἡ μὲν
ἀγωγὴ καὶ ὁδός τίς ἐστιν ἐκ τοῦ μὴ ὄντος εἰς τὸ
εἷἶναι--ταύτῃ φυτά τε καὶ ζῷα ἐξ ἀνάγκης ἀεὶ
χρῆσθαι πέφυκεν--ἑτέρα δ᾽ ἐστὶν ἡ ἐκ βελτίονος
γένους εἰς ἔλαττον εἶδος μεταβολή, ἧς μέμνηται
ὅταν φῇ: ne αὗται δὲ αἱ γενέσεις ᾿Ιακώβ' ᾿Ιωσὴφ
δέκα ἑπτὰ ἐτῶν ἣν ποιμαίνων. μετὰ τῶν ἀδελφῶν
τὰ πρόβατα, ὧν νέος, μετὰ τῶν υἱῶν Βαλλᾶς καὶ

“Οὐ (1) the honour which you seek ; (2) such a purpose
or ambition.

68

THE UNCHANGEABLENESS OF GOD, 116-119

make thee well pleasing to the rulers of the prison,
but desire exceedingly and with all zeal what may
make thee pleasing to the Cause. But if so be that
this is beyond thy powers—so vast is the greatness
of His dignity "—set thy face and betake thee to
His Potencies and make thyself their suppliant, till
they accept the constancy and fidelity of thy service,
and appoint thee to take thy place amongst those in
whom they are well pleased, even as they appointed
Noah; of whose descendants Moses has given a
genealogy of a truly strange and novel sort.
For he says, “‘ these are the generations of Noah.
Noah was a just man, perfect in his generation, Noah
was well pleasing to God ”’ (Gen. vi. 9). The offspring
indeed of creatures compounded of soul and body,
must also themselves be compound ; horses neces-
sarily beget horses, lions beget lions, bulls beget bulls,
and so too with men. Not such are the offspring
proper to a good mind; but they are the virtues
mentioned in the text, the fact that he was a man,
that he was just, that he was perfect, that he was
well pleasing to God. And this last as being the
consurnmation of these virtues, and the definition of
supreme happiness, is put at the end of them all.
Now one form of generation is the pro-
cess by which things are drawn and journey so to
speak from non-existence to existence, and this pro-
cess is that which is always necessarily followed by
plants and animals. But there is also another which
consists in the change from the higher genus to the
lower species, and this it is which Moses had in mind
when he says, ‘‘ But these are the generations of
Jacob. Joseph was seventeen years old, keeping
sheep with his brethren, being still young, with the

69

117

118

PHILO

A “A Ca aA A aA
peta τῶν υἱῶν Ζελφᾶς τῶν γυναικῶν πατρὸς
120 αὐτοῦ" ὅταν γὰρ ὁ
ἀσκητικὸς καὶ φιλομαθὴς οὗτος λόγος ἀπὸ τῶν
θειοτέρων ἐννοημάτων εἰς ἀνθρωπίνας καὶ θνητὰς
’ A A A
δόξας καταβιβασθῇ, 6 τοῦ σώματος καὶ τῶν περὶ
αὐτὸ χορευτὴς ᾿Ιωσὴφ εὐθὺς ἀπογεννᾶται, νέος
ὧν ἔτι, κἂν μήκει χρόνου πολιὸς γένηται, πρε-
σβυτέρας οὔτε «γνώμης οὔτε ἀκοῆς εἰσάπαν ἐπ-
ησθημένος, ἣν ot Μωυσέως θιασῶται κατασταθέντες
κτῆμα καὶ ἀπόλαυσμα ὠφελιμώτατον ἑαυτοῖς τε
121 καὶ τοῖς ἐντυγχάνουσιν εὕραντο. διὰ τοῦτό μοι
δοκεῖ τὸν τύπον αὐτοῦ καὶ τὴν ἀκριβεστάτην τοῦ
χαρακτῆρος ἰδέαν ' βουλόμενος ἐκδηλοτέραν ἐγγράψαι
ποιμαίνοντα εἰσάγειν μετὰ γνησίου μὲν οὐδενός,
μετὰ δὲ τῶν νόθων ἀδελφῶν, οἱ παλλακίδων ὄντες
ἀπὸ τοῦ χείρονος γένους, τοῦ πρὸς γυναικῶν, ἀλλ᾽
οὐκ ἀπὸ τοῦ κρείττονος, τοῦ πρὸς ἀνδρῶν, χρη-
ματίζουσιν: υἱοὶ γὰρ τῶν γυναικῶν Βαλλᾶς καὶ
A 9 9 9 9 A aA A \ Loy
Ζελφᾶς, ἀλλ᾽ οὐκ ᾿Ισραὴλ τοῦ πατρὸς νυνὶ καλοῦν-
ται.
122 ’ > 3 4 ,
[291] XXVI. Ζητήσαι δ᾽ av τις προσηκόντως, Tivos
aA > aA aA a
ἕνεκα μετὰ τὴν EV ταῖς ἀρεταῖς τοῦ Νῶε τελείωσιν
92 ” a é¢ 3 , e aA 3 ’ ΄-
εὐθὺς εἴρηται, ὅτι “ ἐφθάρη ἡ γῆ ἐναντίον τοῦ
A \ 3 , 9 ’ 3) 9 > » 9
θεοῦ καὶ ἐπλήσθη ἀδικίας.᾽᾿ ἀλλ᾽ ἴσως οὐ χαλε-
πὸν λύσεως εὐπορῆσαι τῷ μὴ σφόδρα παιδείας
3 ’ ’ Ss Ὁ 9 A 3 onl \
123 ἀπειρῳ. λεκτέον οὖν ὅτι, ἐπειδὰν ἐν ψυχῇ τὸ
ἄφθαρτον εἶδος ἀνατείλῃ, τὸ θνητὸν εὐθέως φθεί-
ρεται" γένεσις γὰρ τῶν καλῶν θάνατος αἰσχρῶν
ἐπιτηδευμάτων ἐστίν, ἐπεὶ καὶ φωτὸς ἐπιλάμψαντος

70

THE UNCHANGEABLENESS OF GOD, 119-123

sons of Bilhah and with the sons of Zelpah, his father’s
wives ”’ (Gen. xxxvii. 2). For when this 120
reason, once so diligent of practice and filled with
love of learning, is brought down from diviner con-
cepts to human and mortal opinions, then at once
Joseph is born, Joseph who follows in the train of
the body and bodily things. He is still young, even
though length of years may have made him grey-
headed ; for never have there come to his knowledge
the thoughts or lessons of riper age, which those who
are ranked as members of the company of Moses
have learnt, and found in them a treasure and a joy
most profitable to themselves and to those who hold
converse with them. It is for this reason, I think, 121 —
because he wished to portray Joseph’s image and
the exact form of his character in a clearer way,
that Moses represents him as keeping sheep, not
with any true-born brother, but with the base-born,
the sons of the concubines, who are designated by
the lower parentage, which is traced to the women,
and not by the higher, which is traced to the men.
For they are in this instance called the sons of the
women Bilhah and Zilpah but not the sons of their
father Israel.

XXVI. We may properly ask, why directly after 122
the recital of Noah’s perfection in virtues, we are
told that “‘ the earth was corrupt before the Lord-
and filled with iniquity ’’ (Gen. vi. 11). And yet
perhaps save for one who is especially uninstructed
it is not difficult to obtain a solution. We should 123
say then that when the incorruptible element takes
its rise in the soul, the mortal is forthwith corrupted.
For the birth of noble practices is the death of the
base, for when the light shines, the darkness dis-

71

124

125

126

127

PHILO

ἀφανίζεται τὸ σκότος. διὰ τοῦτο
ἐν τῷ “νόμῳ τῆς λέπρας ἀκριβέστατα διείρηται,
ὅτι “᾿ἐὰν ἀνατείλῃ χρὼς ζῶν ἐν τῷ λεπρῷ, μιαν-
θήσεται.᾽᾽ καὶ προσεπισφίγγων αὐτὸ τοῦτο καὶ
ὥσπερ ἐναποσημαινόμενος ἐπιφέρει ““ καὶ μιανεῖ
ὁ χρὼς ὁ ὑγιής," ἀντιταττόμενος τῷ εἰκότι καὶ
συνήθει" πάντες γὰρ οἱ ἄνθρωποι. τὰ νοσοῦντα
φθορὰς τῶν ὑγιαινόντων καὶ τὰ νεκρὰ τῶν
ζώντων, οὐκ ἔμπαλιν τὰ ὑγιαίνοντα καὶ ζῶντα
τῶν ἐναντίων, ἀλλὰ σωτήρια νομίζουσι. καινό-
τατος δ᾽ ἐν ἅπασι τὴν σοφίαν ὃ νομοθέτης ὧν καὶ
τοῦτο ἴδιον εἰσηγήσατο, διδάσκων ὅτι τὰ ὑγιαί-
νοντα καὶ ζῶντα τοῦ μὴ καθαρεύειν μιασμάτων
αἴτια γίνεται" τὸ γὰρ ὑγιαῖνον καὶ ζῶν ἐν ψυχῇ
χρῶμα ὡς ἀληθῶς φαινόμενον ἐπ᾿ αὐτῆς ἔλεγχός
ἐστιν. οὗτος ὅταν ἀνάσχῃ, κατάλογον ποιεῖται
τῶν ἁμαρτημάτων αὐτῆς ἁπάντων, καὶ ὀνειδίζων
καὶ δυσωπῶν καὶ ἐπιπλήττων μόλις παύεται" ἡ
δ᾽ ἐλεγχομένη γνωρίζει τὰ καθ᾽ ἕκαστα, ὧν παρὰ
τὸν ὀρθὸν λόγον ἐπετήδευε, καὶ τότε ἄφρονα καὶ
ἀκόλαστον καὶ ἄδικον καὶ πλήρη μιασμάτων ἑαυτὴν
καταλαμβάνει. XXVII. διὸ καὶ παρα-
δοξότατον νόμον ἀναγράφει, ἐν ᾧ τὸν μὲν ἐκ
μέρους ὄντα λεπρὸν ἀκάθαρτον, τὸν δὲ ὅλον δι᾽
ὅλων ἀπὸ ἄκρων ποδῶν ἄχρι κεφαλῆς ἐσχάτης
κατεσχημένον τῇ λέπρᾳ καθαρόν φησιν εἶναι,

α ἘΝ, “raw flesh’’; χρώς can mean either “‘ flesh”? or
*colour.”” The txx no doubt meant the former. Philo,
who in ὃ 125 equates it with χρῶμα, took it as the latter.

> Variously translated as “* Convictor,”’ “ Testing Power,”’
** Challenger.’” It is almost equivalent to ‘‘ Conscience ”’ ;
compare the description in Quod Det. 23. Compare also

12

THE UNCHANGEABLENESS OF GOD, 123-127

appears. And therefore in the law of

leprosy it is most carefully laid down, that if a living
colour @ arise in the leper, he shall be defiled (Lev. xiii.
14, 15). And by way of clinching this and so to
speak setting a seal upon it, he adds “‘and the healthy
colour will defile him.”” This is quite opposed to the
natural and ordinary view. For all men hold that
things healthy are corrupted by things diseased,
and living things by dead things, but they do not
hold the converse, that the healthy and living corrupt
their opposites, but rather that they save and pre-
serve them. But the lawgiver, original as ever in his
wisdom, has here laid down something distinctly his
own. He teaches us that it is the healthy and
living which produce the condition which is tainted
with pollution. For the healthy and living colour in
the soul, when it makes a genuine appearance upon
it, is Conviction.2 When this Conviction comes to the
surface it makes a record of all the soul’s transgres-
sions, and rebukes and reproaches and calls shame
upon it almost without ceasing. And the soul thus
convicted sees in their true light its practices each
and all, which were contrary to right reason, and
then perceives that it is foolish and intemperate and
unjust and infected with pollution.

XXVII. For the same reason Moses enacts a law,
which is indeed a paradox, whereby he declares that
the leper who is partially a leper is unclean, but
that when the leprosy has taken hold of him through-
out, from the sole of his foot to the crown of his
head, he is clean (Lev. xiii. 11-13). One would

the functions of the Paraclete in John xvi. 8, where the R.V.
gives for ἐλέγχει “‘ convict,’ in the place of the “ reprove ”’
of the A.V.

13

124

125

126

PHILO

τάχα ἄν τινος τὸ ἐναντίον, ὅπερ εὔλογον 7 ἦν ὑπο-
λαβεῖν, εἰκάσαντος, τὴν μὲν ἐσταλμένην καὶ περί τι
βραχὺ τοῦ σώματος λέπραν ἧττον ἀκάθαρτον, τὴν
δὲ κεχυμένην, ὡς ἅπαν περιλαβεῖν αὐτό, μᾶλλον.

128 δηλοῖ δ᾽, ὡς ἔμοιγε φαίνεται, διὰ συμβόλων τού-

των ἀληθέστατον ἐκεῖνο, ὅτι τὰ μὲν ἀκούσια τῶν
ἀδικημάτων κἂν ἐπιμήκιστα ὄντα ἀνυπαίτια καὶ
καθαρά, τὸ “συνειδὸς βαρὺν κατήγορον οὐκ ἔχοντα,
τὰ δὲ ἑκούσια, κἂν μὴ ἐπὶ πλεῖστον ἀναχέηται
πρὸς τοῦ κατὰ ψυχὴν ἐλεγχόμενα δικαστοῦ, ἀνίερα

[299] καὶ μιαρὰ καὶ ἀκάθαρτα | δοκιμάζεται.
199 ἡ μὲν οὖν διφυὴς καὶ δύο ἐξανθοῦσα χρώματα

λέπρα τὴν ἑκούσιον ἐμφαίνει Kakiav: ἔχουσα γὰρ
ἡ ψυχὴ τὸν ὑγιαίνοντα καὶ ζωτικὸν καὶ ὀρθὸν ἐν

ἐκ λόγον τῷ μὲν οὐ “χρῆται ὡς κυβερνήτῃ πρὸς

τὴν τῶν καλῶν σωτηρίαν, ἐκδοῦσα δ᾽ αὑτὴν τοῖς

ναυτιλίας ἀπείροις ὅλον τὸ τοῦ βίου δὴ σκάφος ἐν
30, \ 4 4 4 4

εὐδίᾳ καὶ γαλήνῃ δυνάμενον σῴζεσθαι περιέτρεψεν.

1380 ἡ δ᾽ εἰς ἕν εἶδος λευκὸν μεταβαλοῦσα τὴν ἀκού-

131

’ 4 > A A ’ e
σιον διασυνίστησι τροπήν, ἐπειδὰν τὸ λογίζεσθαι ὁ
~ 3 \ Ψ 9 Ld A ~ 3
νοῦς ἐκτμηθεὶς ὅλον δι᾿ ὅλων, μηδενὸς τῶν εἰς τὸ
ω
συνιέναι σπέρματος ὑπολειφθέντος, ὥσπερ οἱ ἐν
ἀχλύι καὶ σκότῳ βαθεῖ μηδὲν ὁρᾷ τῶν πρακτέων,
ἀλλ᾽ οἷα τυφλὸς ἀπροοράτως πᾶσιν ἐμπίπτων
συνεχεῖς ὀλίσθους καὶ πτώματα ἐπάλληλα καὶ
ἀκούσια ὑπομένῃ. XXVIII. τούτῳ
«δ᾽» ὅμοιόν ἐστι καὶ τὸ περὶ τῆς οἰκίας διάταγμα,
9 ΦὌ ’ ’ ’ 4 A A
ἐν ἡ γίνεσθαι συμβαίνει λέπραν πολλάκις" φησὶ yap
Ὁ ἐ.« ON ’ A 4 3 > 9 9 ’
ὅτι “ ἐὰν γένηται ἁφὴ λέπρας ἐν οἰκίᾳ, ἀφίξεται
ὁ κεκτημένος καὶ ἀναγγελεῖ τῷ ἱερεῖ λέγων: ὥσ-
« See App. p. 489. > Or * symptom.”
74

THE UNCHANGEABLENESS OF GOD, 127-131

probably have conjectured the opposite, as indeed it
would be reasonable to suppose that leprosy, if
limited and confined to a small part of the body, is
less unclean, but if diffused, so as to embrace all the
body, is more unclean. But he is shewing, I think,
through these symbols (and a very true lesson it
is), that such wrongdoings as are involuntary, how-
ever wide their extent, are pure and devoid of guilt,
for they have no stern accuser in conscience, but
voluntary sins, even though the space they cover be
not large, are convicted by the judge within the soul
and thus are proved to be unholy and foul and im-

pure. Thus then the leprosy, which is 129

twy-natured and flowers into two colours, shews
voluntary wickedness. [For the soul has within it
the healthy, lively upright reason, and yet it does
not use it as its pilot to guide it to the safety which
things noble give, but abandons itself to those who
have no skill of seamanship, and thus swamps utterly
the bark of life which might have reached its bourn

safely in calm and fair weather. But the leprosy 190

which changes into a single white appearance, repre-
sents involuntary error, when the mind is throughout
reft of reasoning power, and not a germ is left of
what might grow into understanding, and thus, as
men in a mist and profound darkness, it sees nothing
of what it should do, but, like a blind man tripping
over every obstacle since he cannot see before him,
it is subject to constant slips and repeated falls in

which the will has no part. XXVIII. Similar 131

again is the enactment about the house in which
leprosy is a frequent occurrence. For the law says
that ‘‘ if there is an infection ὃ of leprosy in a house,
the owner shall come and report it to the priest

75

132

133

134

PHILO

e yn , er , 3 A > 7 939 +
περ adn λέπρας ἑώραταί μοι ἐν TH oikia’’* εἶτα
9
ἐπιφέρει" “ καὶ προστάξει ὁ ἱερεὺς ἀποσκευάσαι
A A
τὴν οἰκίαν πρὸ τοῦ εἰσελθόντα τὸν ἱερέα εἰς τὴν
> » a
οἰκίαν ἰδεῖν, καὶ οὐ γενήσεται ἀκάθαρτα ὅσα ἐν
a > » “A
τῇ οἰκίᾳ. καὶ μετὰ ταῦτα εἰσελεύσεται ὁ ἱερεὺς
καταμαθεῖν. οὐκοῦν πρὶν μὲν εἰσελθεῖν τὸν
e ’ A A 9 “- > 7 > 49? Ol 3 Ἃ 93
ἱερέα, καθαρὰ τὰ ἐν τῇ οἰκίᾳ, ἀφ᾽ οὗ δ᾽ ἂν εἰσ-
, , 9 , ’ 9 ’ > A Ss
ἔλθῃ, πάντα ἀκάθαρτα: καίτοι τοὐναντίον εἰκὸς ἦν,
3 A
ἀνδρὸς κεκαθαρμένου καὶ τελείου, ὃς τὰς ὑπὲρ
ἁπάντων εὐχὰς ἁγιστείας ἱερουργίας εἴωθε ποιεῖ-
σθαι, παρελθόντος εἴσω βελτιοῦσθαι τὰ ἔνδον' καὶ
9 9 ’ A ’ \ sy 9QA > A
ἐξ ἀκαθάρτων καθαρὰ γίνεσθαι: νυνὶ δὲ οὐδὲ ἐπὶ
τῆς αὐτῆς μένει χώρας, τρέπεται δὲ πρὸς μερίδα
τὴν χείρω κατὰ τὴν εἴσοδον τὴν τοῦ ἱερέως.
9 \ “~ sy 3 A e “
ἀλλὰ ταῦτα μὲν εἰ συνάδει τῇ ῥητῇ καὶ
’ ὃ ’ ’᾽ Ὁ 5θ \ λ
προχείρῳ διατάξει, σκέψονται οἷς ἔθος καὶ φίλον"
ec a \ ’᾽ ο \ ¢ 90"
9
ἡμῖν δὲ ἄντικρυς λεκτέον, ὅτι συνῳδὸν οὕτως οὐδὲν
3 9 e \ 9 l4 ma e 4 Ἁ \
ἄλλο ἄλλῳ, ὡς τὸ εἰσελθόντος τοῦ ἱερέως τὰ κατὰ
\ > 7 , θ LA sy \ e A 4
τὴν οἰκίαν μιαίνεσθαι. ἕως μὲν yap ὁ θεῖος λόγος
εἰς τὴν ψυχὴν ἡμῶν καθάπερ τινὰ ἕστίαν οὐκ
ἀφῖκται, πάντα αὐτῆς τὰ ἔργα ἀνυπαίτια" ὃ γὰρ
> ἢ av \ .Ἃ ’ nN ὦ \ \
ἐπίτροπος ἢ πατὴρ ἢ διδάσκαλος ἢ 6 τι ποτὲ χρὴ
A \ e ’ ey? Od aA \
καλεῖν τὸν ἱερέα, ὑφ᾽ οὗ νουθετηθῆναι καὶ σωφρο-
νισθῆναι μόνου δυνατόν, μακρὰν ἀφέστηκε. συγ-
γνώμη δὲ τοῖς δι᾿ ἀμαθίαν ἀπειρίᾳ τῶν πρακτέων
e “-
ἁμαρτάνουσιν: οὐδὲ γὰρ ὡς ἁμαρτημάτων αὐτῶν
ποιοῦνται κατάληψιν, ἔστι δ᾽ ὅτε κατορθοῦν ἐν

1 mss. ὄντα.

76

THE UNCHANGEABLENESS OF GOD, 131-134

with the words ‘ what seems an infection of leprosy
has appeared in my house,’ ᾿᾿ and then it adds “* and
the priest shall command that they empty the house,
before the priest enters the house and sees it, and
whatsoever is in the house shall not become unclean,
and after that the priest shall go in to observe it ”
(Lev. xiv. 34-36). So then before the priest goes in, 132
the things in the house are clean, but after he has
gone in they are all unclean. And yet we should
have expected just the opposite, that when a man
who has been purified and fully consecrated, who is
wont to offer prayers and litanies and sacrifices for
all men, has come within the house, its contents
should thereby be bettered and pass from impurity
into purity. But here we find that they do not even
remain in the same position as before, but actually
shift into the inferior region at the entrance of the
priest. » Now whether in the plain and 133
literal sense of the ordinance these things are con-
sistent with each other is a matter for those who
are used to such questions and find pleasure in them.
But we must say positively that no two things can
be moré consistent with each other than that, when
the priest has entered, the belongings of the house
are defiled. For so long as the divine reason has not 134
come into our soul, as to some dwelling-place, all its
works are free from guilt, since the priest who is its
guardian or father or teacher—or whatever name is
fitting for him—the priest, who alone can admonish
and bring it to wisdom, is far away. There is pardon
for those whose sin is due to ignorance, because they
have no experience to tell them what they should
do. For they do not even conceive of their deeds as
sins, nay often they think that their most grievous

11

PHILO

135 οἷς πταίουσι μεγάλα νομίζουσιν. ὅταν δὲ εἰσέλθῃ
ὁ ἱερεὺς ὄντως ἔλεγχος εἰς ἡμᾶς ὥσπερ φωτός
[293] τις αὐγὴ | καθαρωτάτη, τηνικαῦτα γνωρίζομεν τὰ
ἐναποκείμενα ἡμῶν οὐκ εὐαγῆ τῇ ψυχῇ βουλεύματα
καὶ τὰς ἐπιλήπτους καὶ ὑπαιτίους πράξεις, αἷς
ἀγνοίᾳ τῶν συμφερόντων ἐνεχειροῦμεν. ταῦτ᾽ οὖν
ἅπαντα ὁ ἱερωμένος ἔλεγχος μιάνας, ἀποσκευα-
σθῆναι καὶ ἀποσυληθῆναι κελεύει, ὅπως αὐτὴν
καθαρὰν ἴδῃ τὴν τῆς ψυχῆς οἰκίαν καί, εἴ τινες

ἐν αὐτῇ νόσοι γεγόνασιν, ἰάσηται.

126 ΧΧΙΧ. μεμίμηται δὲ τοῦτο καὶ ἡ ἐν ταῖς βασι-
λείαις ἐντυγχάνουσα τῷ προφήτῃ γυνὴ ᾿«χήρα»"
χήρα δ᾽ ἐστίν, οὐχ nv αμεν ἡμεῖς, ὅταν
ἀνδρὸς ἐρήμη γένηται, ἀλλὰ τῷ χηρεύειν τῶν
φθειρόντων καὶ λυμαινομένων παθῶν τὴν διάνοιαν,

137 ὥσπερ καὶ ἡ παρὰ Μωυσῇ Θάμαρ: καὶ γὰρ ταύτῃ
προστέτακται χηρευούσῃ καθέ εσθαι ἐν τῷ τοῦ
μόνου καὶ σωτῆρος οἴκῳ πατρός, dv ὃν «εἰς»
ἀεὶ καταλιποῦσα τὰς τῶν θνητῶν συνουσίας καὶ
ὁμιλίας ἠρήμωται μὲν καὶ κεχήρευκεν. ἀνθρωπίνων
ἡδονῶν, παραδέχεται δὲ θείαν γονὴν καὶ πληρουμένη
τῶν ἀρετῆς σπερμάτων κυοφορεῖ καὶ ὠδίνει καλὰς
πράξεις" ἃς ὅταν ἀποτέκῃ, τὰ κατὰ τῶν ἀντι-
πάλων αἴρεται βραβεῖα καὶ νικηφόρος ἀναγράφεται
σύμβολον ἐπιφερομένη φοίνικα τῆς νίκης" Θάμαρ
γὰρ ἑρμηνεύεται φοῖνιξ.

138 λέγει δὲ πρὸς τὸν προφήτην πᾶσα διάνοια χήρα
καὶ ἐρήμη κακῶν μέλλουσα γίνεσθαι" ᾿ ‘ ἄνθρωπε
τοῦ θεοῦ, εἰσῆλθες πρὸς μὲ ἀναμνῆσαι τὸ ἀδίκημά
μου καὶ τὸ ἁμάρτημά pov. εἰσελθὼν γὰρ εἰς τὴν
ψυχὴν ὁ ἔνθους οὗτος καὶ κατεσχημένος ἐξ ἔρωτος

4 See App. p. 409.
78

THE UNCHANGEABLENESS OF GOD, 135-138

stumblings are righteous actions. But when the true 135
priest, Conviction, enters us, like a pure ray of light,
we see in their real value the unholy thoughts that
were stored within our soul, and the guilty and
blameworthy actions to which we laid our hands in
ignorance of our true interests. So Conviction, dis-
charging his priest-like task, defiles all these ¢ and bids
them all be cleared out and carried away, that he
may see the soul’s house in its natural bare condition,
and heal whatever sicknesses have arisen in it.
XXIX. We have a parallel to this in the widow in 136
the Book of Kings who discourses with the prophet
(1 Kings xvii. 10). She is a widow, not in our sense
of the word, when the wife has lost her husband,
but because she is widowed of the passions which
corrupt and maltreat the mind, like Tamar in the
books of Moses. Tamar was bidden to remain a 137
widow in the house of her father, her one and only
saviour (Gen. xxxviii. 11), for whose sake she has left
for ever the intercourse and society of mortals, and
remained desolate and widowed of human pleasures.
Thus she receives the divine impregnation, and, being
filled ‘with the seeds of virtue, bears them in her
womb and is in travail with noble actions. And when
she has brought them to the birth, she wins the
meed of conquest over her adversaries, and is en-
rolled as victor with the palm as the symbol of her
victory. For Tamar is by interpretation a palm.

ς To return to the Book of Kings. Every 138
mind that is on the way to be widowed and empty
of evil says to the prophet, “Ὁ man of God, thou
hast come in to remind me of my iniquity and my
βίη (1 Kings xvii. 18). For when he, the God-
inspired, has entered the soul—he who is mastered

19

PHILO

ὀλυμπίου καὶ διηρεθισμένος τοῖς τῆς θεοφορήτου
μανίας ἀκατασχέτοις οἴστροις μνήμην ἀδικημάτων
καὶ ἁμαρτημάτων ἀρχαίων ἐργάζεται, οὐχ ἵνα πάλιν
αὐτοῖς χρήσηται, ἀλλ᾽ ἵνα μέγα στενάξασα καὶ μέγα
κλαύσασα τὴν παλαιὰν τροπὴν τὰ μὲν ἐκείνης
ἔγγονα μισήσασα ἀποστραφῇ, οἷς δ᾽ ὑφηγεῖται ὁ
ἑρμηνεὺς τοῦ θεοῦ λόγος καὶ προφήτης ἕπηται"

139 τοὺς γὰρ προφήτας ἐκάλουν οἱ πρότερον τοτὲ μὲν
ἀνθρώπους θεοῦ, τοτὲ δὲ ὁρῶντας, κύρια ὀνόματα
καὶ ἐμπρεπῆ τῷ ) ἐπιθειασμῷ καὶ τῇ περιαθρήσει τῶν
πραγμάτων ἡ ἐκέχρηντο τιθέμενοι.

140 XXX. Προσηκόντως οὖν 6 ἱερώτατος Μωυσῆς
τότε φθείρεσθαι τὴν γῆν εἶπεν, ὅτε αἱ τοῦ δικαίου
Νῶε ἀρεταὶ διεφάνησαν" “ ἦν dé” φησί “ κατεφθαρ-
μένη, ὅτι κατέφθειρε πᾶσα σὰρξ τὴν ὁδὸν αὐτοῦ

141 ἐπὶ τῆς γῆς. δόξει μέν τισιν ἡ λέξις ἡμαρτῆσθαι
καὶ τὸ ἀκόλουθον τοῦ λόγου καὶ τὸ ἄπταιστον
οὕτως ἔχειν: ὅτι κατέφθειρε πᾶσα σὰρξ τὴν |

[294] ὁδὸν αὑτῆς" ἀνοίκειον γάρ ἐστι θηλυκῷ ὀνόματι,
τῇ σαρκί, ἀρρενικὴν ἐπιφέρεσθαι πτῶσιν, τὴν

142 αὐτοῦ. μήποτε δὲ οὐ περὶ μόνης σαρκός ἐστιν 6
λόγος τὴν αὑτῆς φθειρούσης ὁδόν, ἵνα εἰκότως
ἡμαρτῆσθαι τὰ περὶ τὴν λέξιν δοκῇ, ἀλλὰ περὶ
δυεῖν, σαρκός τε τῆς φθειρομένης καὶ ἑτέρου, οὗ
τὴν ὁδὸν λυμαίνεσθαί τε καὶ φθείρειν ἐπιχειρεῖ.
ὥσθ᾽ οὕτως ἀποδοτέον" κατέφθειρε πᾶσα σὰρξ τὴν
τοῦ αἰωνίου καὶ ἀφθάρτου τελείαν ὁδὸν τὴν πρὸς

143 θεὸν ἄγουσαν. ταύτην ἴσθι σοφίαν" διὰ γὰρ ταύτης
ὁ νοῦς ποδηγετούμενος εὐθείας καὶ λεωφόρου

80

THE UNCHANGEABLENESS OF GOD, 138-148

by celestial yearning, stirred to his very depth by
the irresistible goads of god-sent frenzy, he creates
a memory of past iniquities and sins, and this not to
the end that the soul should return to them, but
that, with deep groaning and many tears for its old
error, it should turn therefrom with loathing for all
that it has engendered, and follow instead the guid-
ance of that reason which is the interpreter and
prophet of God. For the men of old days called the
prophets sometimes ““ men of God ”’ and sometimes
“seers ” (1 Sam. ix. 9). And the names they gave
were names of literal truth and well suited, the former
to their inspiration, the latter to the wide vision of
reality which they possessed.

XXX. Thus apt indeed are these words of Moses,
the holiest of men, when he tells us that the earth
was being corrupted at the time when the virtues
of just Noah shone forth. But he goes on, “it was
destroyed because all flesh destroyed his way upon
the earth ’”’ (Gen. vi. 12). Some will think that we
have here a mistake in diction and that the correct
phrase in grammatical sequence is as follows, “ all
flesh destroyed its way.” For a masculine form like
“ his ᾿᾿ (αὐτοῦ) cannot be properly used with reference
to the feminine noun “ flesh’ (σάρξ). But perhaps
the writer is not speaking merely of the flesh which
corrupts its own way, thus giving reasonable grounds
for the idea of a grammatical error, but of two things,
the flesh which is being corrupted, and Another,
whose way that flesh seeks to mar and corrupt. And
so the passage must be explained thus, “ all flesh
destroyed the perfect way of the Eternal and In-
destructible, the way which leads to God.” This way,
you must know, is wisdom. For wisdom is a straight

81

140

14]

142

148

144

145

146

PHILO

A 3 a \ A
ὑπαρχούσης ἄχρι τῶν τερμάτων ἀφικνεῖται" TO δὲ
τέρμα τῆς ὁδοῦ γνῶσίς ἐστι καὶ ἐπιστήμη θεοῦ.
ταύτην τὴν ἀτραπὸν μισεῖ καὶ προβέβληται καὶ

a A “- e A
φθείρειν ἐπιχειρεῖ πᾶς 6 σαρκῶν ἕταῖρος" οὐδενὶ
\
yap οὕτως οὐδὲν ἀντίπαλον ὡς ἐπιστήμῃ σαρκὸς
ἡδονή. βουλομένοις γοῦν ταύτην πορεύεσθαι τὴν
ὁδὸν βασιλικὴν οὖσαν τοῖς τοῦ ὁρατικοῦ γένους
e
μετέχουσιν, ὅπερ ᾿Ισραὴλ κέκληται, διαμάχεται ὁ
γήινος ᾿Ἐδὼμ---τοῦτο γὰρ διερμηνευθεὶς ὀνομάζεται
A “- aA i
--μετὰ σπουδῆς Kal παρασκευῆς τῆς πάσης εἴρξειν
A aA A A : ’
ἀπειλῶν τῆς ὁδοῦ καὶ ἀτριβῆ καὶ ἀπόρευτεν
> A 4 9 Ul ΧΧΧ]
αὐτὴν κατασκευάσειν εἰσάπαν. :
e \ > θ 4 ’ λέ la) ;
ot μὲν οὖν πεμφθέντες πρέσβεις λέγουσι ταῦτα
66 λ ’ θ ὃ \ A ιι τ 9 ὃ λ ’ θ
παρελευσόμεθα διὰ τῆς γῆς σου" οὐ διελευσόμεθα
δι᾿ ἀγρῶν, οὐ δι’ ἀμπελώνων, οὐ πιόμεθα ὕδωρ
λάκκου σου. ὁδῷ βασιλικῇ πορευσόμεθα: οὐκ
3 λ A ὃ \ δὲ 9 ἢ Ψ nn vO
ἐκκλινοῦμεν δεξιὰ οὐδὲ εὐώνυμα, ἕως av παρέλθω-
’ \ @ 9) e ὃ \9 ὃ \ 9 ’ ,
μέν σου Tadpta.” ὁ δὲ ᾿Εδὼμ ἀποκρίνεται φάσκων"
“6 3 ὃ λ 4 22° 2 “. 3 ὃ \ , 3 λ ’ 3 λ ,
οὐ διελεύσῃ" δι᾽ ἐμοῦ: εἰ δὲ μή, ev πολέμῳ ἐξελεύ-
σομαί σοι εἰς συνάντησιν. καὶ λέγουσιν αὐτῷ οἱ
eA *T aN 66 \ \ + λ 4 θ 8 bm)
υἱοὶ ᾿Ισραήλ' “ παρὰ τὸ ὄρος παρελευσόμεθα. ἐὰν
δὲ τοῦ ὕδατός σου πίω ἐγώ τε καὶ τὰ κτήνη, δώσω
σοι τιμήν: ἀλλὰ τὸ πρᾶγμα οὐδέν ἐστι, παρὰ τὸ
3 λ ’ θ 32 e ὃ \ > 66 9 ὃ λ , ὃ 9
ὄρος παρελευσόμεθα.᾽᾽ ὁ δὲ εἶπεν" “΄ οὐ διελεύσῃ δι
ἐμοῦ. τῶν παλαιῶν τινα λόγος ἔχει
θεασάμενον ἐσταλμένην πολυτελῇ πομπὴν πρός

1 Conj. Mangey: mss. and Wend. ἐπιστήμη . . « ἡδονῇ.
2 MSS. παρελεύσῃ. 3 mss. διελευσόμεθα.

@ F.V. “ Let me, without doing anything else, pass through
82

THE UNCHANGEABLENESS OF GOD, 143-146

high road, and it is when the mind’s course is guided
along that road that it reaches the goal which is the
recognition and knowledge of God. Every comrade
of the flesh hates and rejects this path and seeks to
corrupt it. For there are no two things so utterly
opposed as knowledge and pleasure of the flesh.
Thus those who are members of that race endowed 144
with vision, which is called Israel, when they wish
to journey along that royal road, find their way
contested by Edom the earthly one—for such is
the interpretation of his name—who, all alert and
prepared at every point, threatens to bar them from
the road and to render it such that none at all shall
tread or travel on it. XXXI. The envoys 145
then who are dispatched to him speak thus, “ We
will pass by through thy land. We will not go through
the cornfields nor through the vineyards. We will
not drink water of any well of thine. We will journey
by the king’s way. We will not turn aside to the
right or the left, till we have passed thy boundaries.”
But Edom answers, saying, ‘‘ Thou shalt not pass
through me, else I will come out in war to meet
thee.” And the sons of Israel say to him, “ We will
pass along the mountain country. But if I and my
cattle drink of thy water, I will give thee value.
But the matter is nothing, we will pass along the
mountain country ” (Num. xx. 17-20). But he said,
“Thou shalt not go through me.” There is 146
a story that one ὃ of the ancients beholding a gaily
decked and costly pageant turned to some of his
on my feet.” The txx presumably meant “ the thing which
I a trifle.” Philo’s interpretation of the words is given
in °

; Socrates. The story is told with some variations by
Cic. Tuse. v. 91, and Diog. Laert. ii. 25.

83

147

148

[296]

149

160

PHILO

4.3 ἐ A
ὦ ETQALPOL,

A , aA
τινας τῶν γνωρίμων ἀπιδόντα εἰπεῖν"
3 Φ ’ 3 ” 3 A ’ “A
ἴδετε ὅσων χρείαν οὐκ Exw, διὰ βραχείας φωνῆς
μέγιστον καὶ οὐράνιον ὡς ἀληθῶς ἐπάγγελμα αὐχή-
σαντα. τί λέγεις; τὸν ᾿Ολυμπιακὸν ἀγῶνα κατὰ
τοῦ πλούτου παντὸς ἐστεφάνωσαι καὶ τῶν ἐν αὐτῷ
κεκράτηκας οὕτως, ὡς μηδὲν εἰς ἀπόλαυσίν τε καὶ
χρῆσιν τῶν an’ αὐτοῦ παραδέχεσθαι; θαυμάσιος μὲν
ὁ λόγος, πολὺ δ᾽ ἡ γνώμη θαυμασιωτέρα τοσοῦτον
πρὸς ἰσχὺν ἐπιδεδωκυῖα, ὡς ἤδη καὶ ἀκονιτὶ δύνα-
σθαι νικᾶν ἀνὰ κράτος. XXXIT. ἀλλ᾽ οὐχ ἑνὶ
3 \ A A “A
ἀνδρὶ ἔξεστι μόνον αὐχῆσαι παρὰ Μωυσῇ τὰ mpo-
τέλεια τῆς σοφίας ἀναδιδαχθέντι, ἀλλὰ [ καὶ ὅλῳ
,
ἔθνει πολυανθρωποτάτῳ. τεκμήριον δέ: τεθάρρηκε
καὶ ἐπιτετόλμηκεν ἡ ἑκάστου ψυχὴ τῶν γνωρίμων
αὐτοῦ πρὸς τὸν βασιλέα τῶν φαινομένων ἁπάντων
3 “A ~ A
ἀγαθῶν τὸν γήινον ᾿Εδὼμ---ὄντως yap τὰ τῷ δοκεῖν
9 \ 4 , ’ cc mw 4 \
ἀγαθὰ πάντα γήινα---λέγειν" ““ἤδη παρελεύσομαι διὰ
τῆς γῆς σου.᾽᾿ ὦ ὑπερφυεστάτης καὶ μεγαλοπρεποῦς
ὑποσχέσεως. πάντα, εἴπατέ μοι, ὑπερβῆναι παρ-
ελθεῖν παραδραμεῖν τὰ φαινόμενα καὶ νομιζόμενα
“A ov 9 θὰ ὃ ’ θ A QA ” A
γῆς [ὄντα] ἀγαθὰ δυνήσεσθε; καὶ οὐδὲν apa τὴν
εἰς τὸ πρόσω ὑμῶν ὁρμὴν ἀντιβιασάμενον ἐφέξει
A “A A
καὶ στήσει; ἀλλὰ τοὺς μὲν τοῦ πλούτου θησαυροὺς
Ὁ Ce κι ’ 90. 7 3 la A
ἅπαντας ἑξῆς πλήρεις ἰδόντες ἀποστραφήσεσθε Kat
ἀποκλινεῖτε τὰς ὄψεις, τὰ δὲ τῶν προγόνων ἀξιώ-
ματα τῶν πρὸς πατρὸς καὶ μητρὸς καὶ τὰς ἀδομένας
A “A λλ A 9 ’ e 4 4
παρὰ Tots πολλοῖς εὐγενείας ὑπερκύψετε; δόξαν
δέ, ἧς ἀντικαταλλάττονται πάντα ἄνθρωποι, κατ-
ὄπιν ὥσπερ τι τῶν ἀτιμοτάτων ἀπολείψετε; τί
84

THE UNCHANGEABLENESS OF GOD, 146-150

disciples and said to them, “ My friends, observe
how many things there are I do not need.” And the
vaunt conveyed in this short utterance is a great. and
truly heaven-sent profession. ‘‘ What is it you say ὃ
we ask him. ‘‘ Have you won the Olympic crown 147
of victory over all wealth, and so risen superior to all
that wealth involves, that you accept nothing of
what it brings for your use and enjoyment?” A
wonderful saying! And yet far more wonderful is
the resolution which has grown so strong, that now
it need exert no effort to win its complete victory.
XXXII. But in the school of Moses it is not one 148
man only who may boast that he has learnt the first
elements of wisdom, but a whole nation, a mighty
people. And we have a proof thereof in these words
of the envoys. The soul of every one of his disciples
has taken heart and courage to say to the king of all
that is good in outward appearance, the earthly
Edom (for indeed all things whose goodness lies in
mere seeming are of earth), “I will now pass by
through thy land”’ (or “ earth’’). What a stupendous, 149
what a magnificent promise! Will you indeed be
able, téll me, to step, to travel, to speed past and
over those things of earth which appear and are
reckoned good? And will nothing. then, that opposes
your onward march stay or arrest its course ? Will 150
you see all the treasuries of wealth, one after the
other, full to the brim, yet turn aside from them
and avert your eyes? Will you take no heed of the
honours of high ancestry on either side, or the pride
of noble birth, which the multitude so extol? Will
you leave glory behind you, glory, for which men
barter their all, and treat it as though it were a
worthless trifle? Will you pass unregarded the

85

PHILO

/ e , , ‘ 3 / > / 4
δέ; ὑγείαν σώματος καὶ αἰσθήσεων ἀκρίβειαν καὶ
κάλλος περιμάχητον καὶ ῥώμην ἀνανταγώνιστον

A + μά ε aA a Ἅ , “A
καὶ τἄλλα ὅσοις ὁ τῆς ψυχῆς οἶκος ἢ τύμβος 7

΄- αν ’ A
ὁτιοῦν χρὴ καλεῖν κεκόσμηται παραδραμεῖσθε, ὡς

151

152

153

154

μηδὲν αὐτῶν κατατάξαι ἐν TH τῶν ἀγαθῶν μερίδι;
ὀλυμπίου καὶ οὐρανίου ταῦτα ψυχῆς τὰ μεγάλα
τολμήματα τὸν μὲν περίγειον χῶρον ἀπολελοιπυίας,
ἀνειλκυσμένης δὲ καὶ μετὰ τῶν θείων φύσεων
διαιτωμένης" θέας γὰρ ἐμπιπλαμένη τῶν γνησίων
καὶ ἀφθάρτων ἀγαθῶν εἰκότως τοῖς ἐφημέροις καὶ
νόθοις ἀποτάττεται. XXXII. τί οὖν
ὄφελος παρελθεῖν πάντα τὰ θνητῶν θνητὰ ἀγαθά,
παρελθεῖν δὲ μὴ σὺν ὀρθῷ λόγῳ, ἀλλ᾽ ὡς ἔνιοι δι᾽
ὄκνον ἢ ῥᾳθυμίαν 7 ἀπειρίαν ἐκείνων; οὐ γὰρ
πανταχοῦ πάντα, ἄλλα δὲ παρ᾽ ἄλλοις τετίμηται.
τούτου χάριν βουλόμενος τὸ μετ᾽ ὀρθότητος λόγου
καταφρονητικοὺς τῶν εἰρημένων γενέσθαι παρα-
στῆσαι τῷ “᾿ παρελεύσομαι τ προστίθησι τὸ “" διὰ
aA A 3) \

τῆς γῆς cov": τοῦτο γὰρ τὸ ἀναγκαιότατον ἦν,
γενομένους ἐν ἀφθόνοις τῶν φαινομένων ἀγαθῶν
ὕλαις ἁπάσαις ὑπὸ μηδενὸς τῶν προβληθέντων
ὑφ᾽ ἑκάστης δικτύων ἁλῶναι, πυρὸς μέντοι τὸν
τρόπον ἰσχῦσαι ῥύμῃ μιᾷ τὰς ἐπαλλήλους καὶ
συνεχεῖς φορὰς διακλάσαι. διὰ μὲν δὴ
τούτων φασὶ “ παρελεύσεσθαι," διὰ δὲ “ ἀγρῶν
καὶ ἀμπελώνων ἣ οὐκέτι" τὰ γὰρ ἥμερα ἐν ψυχῇ
φυτὰ ἡμέρους ἀποτίκτοντα καρπούς, ἀστείους μὲν

αὶ, 6. they use διελευσόμεθα, which Philo takes to mean “to
travel through” (at leisure) in contrast to παρελευσόμεθα
‘“‘to pass through’”’ (without stopping).

86.

THE UNCHANGEABLENESS OF GOD, 150-154

health of the body, the keenness of the senses,
the coveted gift of beauty, the strength which
defies opponents, and whatever else serves to adorn
our soul’s house, or tomb, or what other name it
may be given, and rank none of them as belonging

to the province of the good? Great ventures such 151

as these betoken a celestial and heavenly soul, which
has left the region of the earth, has been drawn
upwards, and dwells with divine natures. For when
it takes its fill of the vision of good incorruptible
and genuine, it bids farewell to the good which is

transient and_ spurious. XXXII. Now 152

what can it profit us to pass by all the good things
which are mortal as their possessors are mortal, if
we pass them by not under the guidance of right
reason, but as some do through faint-heartedness or
indolence or inexperience of them? For they are
not all held in honour everywhere, but some value

these, others those. And therefore to bring home to 153

us that it is under the guidance of right reason that
we should grow to despise these things which I have
named, he adds to the words “ I will pass by ”’ these
others “through thy land.”” For this he knew was
the most vital thing of all, that we should see our-
selves surrounded by a rich abundance of all that
goes to provide these seeming forms of good, and
yet be caught by none of the snares which each
flings before us, but be nerved to break like fire
with a single rush through their successive and
ceaseless onslaughts. Through these then,
they say, they will pass by. But they do not use the
phrase “ pass by ’’@ of the fields and vineyards. For
it would be monstrous folly to pass by the plants
within the soul, whose fruit is kindly as themselves,

VOL. III D 87

154

155
[296]

156

157

158

PHILO

λόγους, ἐπαινετὰς δὲ πράξεις, ὠγύγιος" εὐήθεια
παρέρχεσθαι: μένειν γὰρ ἔδει καὶ δρέπεσθαι καὶ
ἀπλήστως ἐμφορεῖσθαι: κάλλιστον γὰρ ἡ ἐν
ἀρεταῖς τελείαις ἀκόρεστος εὐφροσύνη, ἧς οἵ
λεχθέντες ἀμπελῶνες σύμβολ α.

| Οἷς δ᾽ ὁ θεὸς ἐπινίφει καὶ ἐπομβρεῖ τὰς ἀγαθῶν
πηγὰς ἄνωθεν, ἐκ λάκκου πίνομεν καὶ βραχείας

[καὶ] κατὰ γῆς λιβάδας ἀναζητοῦμεν, ὕοντος ἡμῖν

᾿ἀνεπισχέτως οὐρανοῦ τὴν νέκταρος καὶ ἀμβροσίας

τῶν μεμυθευμένων ἀμείνω τροφήν; XXXIV.
ἔτι δὲ ποτὸν τεθησαυρισμένον ἐξ ἐπιτεχνήσεως
ἀνθρώπων ἐξανιμῶντες ὑπόδρομον καὶ καταφυγὴν
, Φ
δυσελπιστίας ἔργον προσιέμεθα, οἷς τὸν ὀλύμπιον
θησαυρὸν εἰς χρῆσιν καὶ ἀπόλαυσιν ὁ σωτὴρ τοῦ
A
παντὸς ἦνοι εν; εὔχεται γὰρ Μωυσῆς ὁ ἱερο-
φάντης, ἵνα “᾿ ἀνοίξῃ κύριος ἡμῖν τὸν θησαυρὸν
“A A > 4 32
αὐτοῦ τὸν ἀγαθόν, τὸν οὐρανόν, δοῦναι ὑετόν"
3 ’ A e lo A 9 ’ ’ 3 ς
ἐπήκοοι δὲ αἱ τοῦ θεοφιλοῦς εὐχαί. τί δ᾽; ὁ
δ᾽ 6s Sch era ἢ NG 4. Ἂ “λ A
μηδ᾽ οὐρανὸν ἢ ὑετὸν ἢ AdKKov* ἢ συνόλως TL τῶν
ἐν γενέσει νομίσας ἱκανὸν εἶναι τρέφειν ἑαυτόν,
e A A “A 4 \ a Ww 9 Α ce ἐ
ὑπερβὰς δὲ ταῦτα πάντα καὶ ὃ ἔπαθεν εἰπὼν “ ὁ
θεὸς ὁ τρέφων με ἐκ νεότητος ” ἄρα οὐ δοκεῖ σοι
πάντα ὅσα κατὰ γῆς ὕδατος συστήματα μηδ᾽ ἂν
ἀξιῶσαι προσιδεῖν; οὐκ ἂν οὖν ἐκ λάκκου πίοι,
ᾧ δίδωσιν ὁ θεὸς τὰς ἀκράτους μεθύσματος πόσεις,
A 4 “A “A
τοτὲ μὲν διά τινος ὑπηρετοῦντος τῶν ἀγγέλων, ὃν
οἰνοχοεῖν ἠξίωσε, τοτὲ δὲ καὶ δι᾿ ἑαυτοῦ, μηδένα
~ 4 A “-- ’ Ἁ ’
τοῦ διδόντος καὶ τοῦ λαμβάνοντος μεταξὺ τιθείς.
1 The transference of the meaning οὗ ὠγύγιος from “ prim-
eval”’ or “ venerable” to “* vast” (also found in De Post. 168)
is dificult. Mangey suggested in both διωλύγιος, cf. διωλύγιος

φλυαρια, Plato, Theaet. 161 Ὁ.
2 mss. λόγον.

88

THE UNCHANGEABLENESS OF GOD, 154-158

even worthy sayings and laudable actions. Rather it
were well to stay and pluck them and feast upon them
with thehunger that isnever filled. For truly beautiful
isthat insatiable joy which the perfect virtues give, and
of this the vineyards here mentioned are symbolic.
Again, shall we on whom God pours as in snow or
rain-shower the fountains of His blessings from above, 155
drink of a well and seek for the scanty springs that
lie beneath the earth, when heaven rains upon us
ceaselessly the nourishment which is better than the
nectar and ambrosia of the myths? XXXIV. Or
shall we draw up with ropes the drink which has 156
been stored by the devices of men and accept as
our haven and refuge a task which argues our lack
of true hope; we to whom the Saviour of all has
opened His celestial treasure for our use and enjoy-
ment ?* For Moses the revealer prays that the Lord
may open to us His good treasure, the heaven, to
give us rain (Deut. xxviii. 12), and the prayers of
him whom God loves are always heard. Or again,
what of that Israel who thought that neither heaven 157
nor rainfall or well, or any created thing at all, was
able to nourish him, but passed over all these and
told his experience in the words ‘‘ God who doth
nourish me from my youth up ”’? (Gen. xlviii. 15).
Think you that all the waters which are gathered be-
neath the earth would seem to him worthy even of a
lance? Nay, he will not drink of a well on whom
God bestows the undiluted rapture-giving draughts, 158
sometimes through the ministry of some angel whom
He has held worthy to act as cupbearer, sometimes
by His own agency, setting none to intervene be- ἡ
tween Him who gives and him who takes.

@ See App. p. 489.
89

159

160

161

162

163

[297]

164

PHILO

᾿Ανυπερθέτως οὖν τῇ βασιλικῇ πειρώμεθα Badi-
ζειν ὁδῷ, οἱ τὰ γήινα παρέρχεσ αι δικαιοῦντες"
βασιλικὴ δ᾽ ἐστὶν ὁδός, ἧς δεσπότης ἰδιώτης μὲν
9QN e 4 A e Α 4 Α > ’
οὐδὲ εἷς, μόνος δὲ ὁ καὶ μόνος βασιλεὺς ἀληθείᾳ.
αὕτη δ᾽ ἐστί, καθὰ καὶ μικρῷ πρότερον εἶπον,
’ 3 & J e ’ὔ a e > A \
σοφία, du ἧς μόνης ἱκέτισι ψυχαῖς ἡ ἐπὶ Tov
ἀγένητον καταφυγὴ γίνεται: εἰκὸς γὰρ τὸν δι᾽
ὁδοῦ τῆς βασιλικῆς ἀκωλύτως ἰόντα μὴ πρότερον
καμεῖν ἢ ἐντυχεῖν τῷ βασιλεῖ. τότε δὲ τήν τε
ἐκείου μακαριότητα καὶ τὴν ἰδίαν εὐτέλειαν
γνωρίζουσιν οἱ προσελθόντες" καὶ γὰρ ᾿Αβραὰμ
ἐγγίσας τῷ θεῷ € ἑαυτὸν εὐθὺς ἐ ἔγνω γῆν καὶ τέφραν
ὄντα. μήτε δὲ ἐπὶ δεξιὰ μήτε ἐπὶ
’ ~ “ > 4 e lon > 3
θάτερα τῆς βασιλικῆς ἀποκλινέτωσαν ὁδοῦ, ἀλλ
e
αὐτῇ τῇ μέσῃ προΐτωσαν. αἱ γὰρ ἐφ᾽ ἑκάτερα
ἐκτροπαὶ τῇ “μὲν ὑπερβολὰς εἰς ἐπίτασιν τῇ δὲ
ἐλλείψεις πρὸς ἄνεσιν ἔχουσαι ὑπαίτιοι: οὐ γὰρ
ἧττον τοῦ εὐωνύμου τὸ δεξιὸν ψεκτὸν ἐνταῦθα"
παρὰ μέν γε τοῖς προπετῶς ζῶσι τὸ μὲν θράσος
δεξιόν, ἀριστερὸν δὲ ἡ δειλία, παρὰ δὲ τοῖς ἀν-
ελευθέροις περὶ χρημάτων | διοίκησιν δεξιὸν μὲν
e ’ 39 »ὔ A e 3 4 4 \
ἡ φειδωλία, εὐώνυμον δὲ al ἀνειμέναι δαπάναι" Kal
ὅσοι μέντοι ἐν τῷ λογίζεσθαι περιττοί, κρίνουσι
τὸ μὲν πανοῦργον αἱρετόν, τὸ δὲ εὐηθικὸν φευκτόν᾽
A / \ e A δ ’
καὶ δεισιδαιμονίαν μὲν ὡς δεξιὸν ἄλλοι μεταδιώ-
> / > e ‘ > /
Kovow, ἀποδιδράσκουσι δ᾽ ws φευκτὸν ἀσέβειαν.
XXXV. ἵνα οὖν μὴ ταῖς μαχομέναις κακίαις
ἀναγκασθῶμεν ἐκτρεπόμενοι χρῆσθαι, τὴν μέσην
ἐφ" 9 ’ ’ ’ὔ \ 9 ’ /
ὁδὸν εὐθύνειν βουλώμεθά τε καὶ εὐχώμεθα: μέση
\ , A A ’ 9 ’’ e ’ \
δὲ θράσους μὲν καὶ δειλίας ἀνδρεία, ῥᾳθυμίας δὲ

“ See App. p. 489.
90

THE UNCHANGEABLENESS OF GOD, 159-164

So then brooking no delay should we essay to 159
march by the king’s high road, we who hold it our
duty to pass by earthly things. And thatis the king’s
road of which the lordship rests with no common
citizen, but with Him alone who alone is king in real
truth. This road is, as I said but now, wisdom, by 160
which alone suppliant souls can make their escape
to the Uncreated. For we may well believe that he
who walks unimpeded along the king’s way will
never flag or faint, till he comes into the presence of
the king. And then they that have come to Him 161
recognize His blessedness and their own meanness ;
for Abraham when he drew nigh to God straightway
knew himself to be earth and ashes (Gen. xviii. 27).

And let them not turn aside to the 162
right or to the left of the king’s way, but advance
along the midmost line. For deviations in either
direction whether of excess or of deficiency, whether
they tend to strain or to laxity, are in fault, for in
this matter the right is no less blameworthy than
the left. In the case of those who lead a reckless 163
life, rashness is the right and cowardice the left. To
those who are churlish in money matters, parsimony
is the right and extravagance the left. And all who
are oversharp and calculating in business count the
knave’s qualities worthy of their choice, but the
simpleton’s of their avoidance. And others pursue
superstition as their right-hand path, but flee from
impiety as a thing to be shunned. XXXV. There- 164
fore, that we may not be forced to turn aside and
have dealings with the vices that war against us, let
us wish and pray that we may walk straightly along
the middle path or mean.* Courage is the mean
between rashness and cowardice, economy between

91

PHILO

ἐκκεχυμένης καὶ φειδωλίας ἀνελευθέρου σωφροσύνη,
πανουργίας τε αὖ καὶ μωρίας φρόνησις, καὶ μὴν

16ὅ δεισιδαιμονίας. καὶ ἀσεβείας εὐσέβεια. αὗται μέσαι
τῶν παρ᾽ ἑκάτερα ἐκτροπῶν εἰσι, βάσιμοι καὶ
λεωφόροι cdot πᾶσαι, αἷς οὐ θέμις ὀργάνοις σω-
ματικοῖς ἀλλὰ ψυχῆς κινήσεσιν ἐφιεμένης τοῦ
ἀρίστου συνεχῶς ἐμπεριπατεῖν.

16 "Emi τούτῳ μάλιστα δυσχεράνας ὁ ὁ γήινος ᾿δὼμ
--δέδιε γὰρ περὶ τῆς τῶν ἑαυτοῦ δογμάτων ἀνα-
τροπῆς τε καὶ συγχύσεως--ἀπειλήσει πόλεμον
ἀκήρυκτον, εἰ βιαζοίμεθα διέρχεσθαι τέμνοντες καὶ
κείροντες ἀεὶ τὸν τῆς ψυχῆς αὐτοῦ καρπόν, ὃν ἐπ᾽
ὀλέθρῳ φρονήσεως σπείρας οὐκ ἐθέρισε" φησὶ γάρ"

οὐ διελεύσῃ δι᾽ ἐμοῦ' εἰ δὲ μή γε, ἐν πολέμῳ

167 ἐξελεύσομαί σοι εἰς ἀπάντησιν.᾽᾽ ἀλλὰ μηδὲν
αὐτοῦ τῶν ἐπανατάσεων φροντίσαντες ἀποκρινώ-
μεθα, ὅτι “ παρὰ τὸ «ὄρος πορευσόμεθα,᾽᾿ τουτέστιν
ὑψηλαῖς καὶ μετεώροις ἔθος ἔχοντες ἐνομιλεῖν
δυνάμεσι καὶ ὁρικῶς ἕκαστα σκοπεῖν, τὸν παντὸς
οὑτινοσοῦν λόγον ἐρευνῶντες, δι᾽ οὗ τὸ τί ἦν εἶναι
γνωρίζεται, καταφρονητικῶς ἔχομεν πάντων ὅσα
ἐκτός τε καὶ περὶ σῶμα' ταπεινὰ γὰρ ταῦτά γε, καὶ
λίαν χαμαίζηλα, σοὶ μὲν φίλα, ἐχθρὰ δὲ ἡμῖν
αὐτοῖς, οὗ χάριν οὐδενὸς αὐτῶν ΄προσα ὄμεθα.

168 εἰ γὰρ ἄκρῳ δακτύλῳ τὸ τοῦ λόγου δὴ
τοῦτο μόνον ψαύσομεν, γέρας καὶ τιμήν σοι παρ-
έξομεν" φρυαττόμενος γὰρ αὐχήσεις, ὡς καὶ ἡμῶν
τῶν φιλαρέτων δελέασιν ἡδονῆς ὑπαχθέντων.

’ 66

169 XXXVI. ““ἐὰν γὰρ τοῦ ὕδατός σου ᾿᾿ φησί “ πίω

α We should expect θέμις οὐκ. Perhaps, however, θέμις is
reduced in meaning, “in which we may walk with soul
though not with bo y.”

92

THE UNCHANGEABLENESS OF GOD, 164-169

careless extravagance and illiberal parsimony, pru-
dence between knavery and folly, and finally piety
between superstition and impiety. These lie in the 165
middle between the deviations to either side, all of
them high roads meet for the traveller’s use, wherein

we are bound in duty? to walk continually, not with
the mechanism of the body, but with the motions

of the soul which seeks the best.

Angered greatly at this, Edom, the earthly one, 166
since he fears lest the principles of his creed be
confounded and overthrown, will threaten to wage
war to the bitter end, if we should force our way
through his land, tearing and ravaging ever, as we
go, the fruits of his soul which he has sown for the
destruction of wisdom, though he has not reaped
them. For he says, “ Thou shalt not go through me,
else I will come out in war to meet thee.” But let 167
us take no heed of his menaces, but make answer,

‘ We will go along the mountain country.” That is,
“It is our wont to hold converse with powers that
are lofty and sublime, and to examine each point by
analysis and definition, and to search out in every-
thing. whatsoever its rationale, by which its essential
nature ὃ is known. Thus we feel contempt for all
that is external or of the body ; for these are low-
lying and grovelling exceedingly. You love them,
but we hate them, and therefore we will handle none
of them. For if we do but touch them 168
with our finger-tips, as the saying is, we shall provide
honour and ‘ value’ to you. You will plume your-
self and boast that we too, the virtue-lovers, have
yielded to the snares of pleasure.” XXXVI. “ For 169
if I or my cattle drink of your water,” it runs, “I

> See App. p. 489.
93

PHILO

9 ’ A \ 4 ’ὔ , 3 9 A
ἐγώ τε καὶ TA κτήνη μου, δώσω τιμήν σοι," οὐ TOV
᾽ὔ 3 aA
λεγόμενον ὦνον παρὰ ποιηταῖς, ἀργύριον ἢ χρυσίον
ἢ ἄλλα ὅσα πρὸς τοὺς πιπράσκοντας ἔθος τοῖς
ὠνουμένοις ἀντικαταλλάττεσθαι, ἀλλὰ τιμὴν τὸ
’ ~ ~
170 γέρας vuvi παραλαμβάνει. τῷ yap ὄντι πᾶς
3 la “4, 97 κλ] la ? ” \ ~
ἀκόλαστος ἢ ἄδικος ἢἣ δειλός, ὅταν ἴδῃ τινὰ τῶν
αὐστηροτέρων ἢ πόνον φεύγοντα ἢ λήμματος
e “A ~
ἡττώμενον ἢ πρός TL τῶν ἡδονῆς φίλτρων ἐκνενευ-
/ ~ a
[298] κότα, χαίρει καὶ γέγηθε καὶ τετιμῆσθαι | δοκεῖ,
A \ 3
καὶ πρὸς τοὺς πολλοὺς ἐπινεανιευόμενος" καὶ ἐπι-
“A “-- “-Ἠ e
χειρονομῶν ἄρχεται περὶ τῶν ἰδίων κακῶν ὡς
σφόδ ρα ἀναγκαίων καὶ χρησίμων φιλοσοφεῖν, οὐκ
d', εἰ μὴ τοιαῦτα ἦν, φάσκων ὑπομεῖναι ἂν τὸν
171 ὃ ἵνα εὐδόκιμον ἄνδρα χρῆσθαι. λέγωμεν οὖν
“A “A 27
πιντὶ μοχθηρῷ: ἐὰν τοῦ ὕδατός σου πίωμεν, ἐάν
“A Α
τνός σου τῶν κατὰ τὴν ἄκριτον φορὰν ψαύσωμεν,
A \ > ’
τιμὴν καὶ ἀποδοχὴν ἀντὶ δυσκλείας καὶ ἀτιμίας
\
--τούτων yap ἄξιος ὧν τυγχάνεις--παρεξόμεθα"
172 καὶ γὰρ ἀμέλει τὸ πρᾶγμα περὶ ὃ
9 4 4 9 4 9 av ’
ἐσπούδακας συνόλως οὐδέν ἐστιν. ἢ νομίζεις τι
A A 4
τῶν θνητῶν πραγμάτων ὄντως πρὸς ἀλήθειαν εἶναι
A e 4 9 > 9 a 9 9 97 3
καὶ ὑφεστάναι, ἀλλ᾽ οὐχ ὥσπερ ἐπ᾽ αἰώρας τινὸς
ψευδοῦς καὶ ἀβεβαίου δόξης φορεῖσθαι κατὰ κενοῦ
βαίνοντα, μηδὲν ψευδῶν ὀνειράτων διαφέροντα;
173 εἰ δὲ μὴ θέλεις τὰς τῶν κατὰ μέρος
9 ’ὔ 3 4 4 \ “- Ψ ‘\
ἀνθρώπων ἐξετάζειν τύχας, τὰς χωρῶν ὅλων καὶ
ἐθνῶν πρός τε τὸ εὖ καὶ τὸ χεῖρον μεταβολάς:
3 A
ἤκμασέ ποτε ἡ Ἑλλάς, ἀλλὰ Μακεδόνες αὐτῆς τὴν

1 Mss. ἔτι νεανιευόμενος.

α j.¢, the ambiguous word τιμή is here used in the sense
4.

THE UNCHANGEABLENESS OF GOD, 169-173

shall give you value.”” The writer does not mean
the pelf, to use the poet’s word, silver or gold or
aught else which the purchaser is wont to give in
exchange to the vendor, but by “ value” he here
means honour.* For in very truth everyone that is 170
profligate or cowardly or unjust, when he sees any

of the stricter folk shrinking from toil or mastered by
gain or swerving aside to any of the love-lures of
pleasure, rejoices and is glad and thinks that he has
received honour. And then with swaggering airs
and gestures of pride he begins to hold forth sagely

to the multitude about his own vices, how necessary
and profitable they are, “ for,’’ says he, “‘ were they
not so, would So-and-so, that much respected gentle-
man, be willing to indulge in them?” Let us say, 17]
then, to everyone of this sorry sort, “If we drink of
thy water, if we touch aught that thy confused and
turbid current carries, we shall provide thee with
honour and acceptance, instead of the ill-repute and
dishonour that are thy true deserts.”’

For in very truth ‘“ the matter ” which has so en- 172
gaged thy zeal is absolutely ‘ nothing.”’ Or dost
thou think that aught of mortal matters has real
being or subsistence, and that they do not rather
swing suspended as it were on fallacious and un-
stable opinion, treading the void and differing not a
whit from false dreams? If thou carest 173
not to test the fortunes of individual men, scan the
vicissitudes, for better and worse, of whole regions
and nations. Greece was once at its zenith, but the

of an honour conferred (yépas). The position of the τό,
however, in the predicate is strange. Perhaps read τὸ

“ὁ τιμήν ᾽ γέρας. A scribe failing to understand this use of

τό before a quoted word or phrase might easily transfer it
to before the neuter noun γέρας.

VOL. ΠῚ p2 95

PHILO

9 ’ 9 A
ἰσχὺν ἀφείλοντο. Μακεδονία πάλιν ἤνθησεν, ἀλλὰ
a A
διαιρεθεῖσα κατὰ μοίρας ἠσθένησεν, ἕως εἰς TO
174 παντελὲς ἀπεσβέσθη. πρὸ Μακεδόνων τὰ Περσῶν
3 9 ’ > 9 AY 4, e lA y A ‘
ev εὐτυχίᾳ ἦν, ἀλλὰ pia ἡμέρα τὴν πολλὴν Kal
LX λ ’ 9 aA θ tA .Y “- Π
μεγάλην βασιλείαν αὐτῶν καθεῖλε, καὶ νῦν Ilap-
θυηνοὶ Περσῶν τῶν πρὸ μικροῦ ἡγεμόνων ἐπι-
A φ ’ 4 \
κρατοῦσιν οἱ τότε ὑπήκοοι. ἔπνευσέ ποτε λαμπρὸν
\ > A , ” 9 9 e 4 > A
καὶ ἐπὶ μήκιστον Αἴγυπτος, ἀλλ᾽ ws νέφος αὐτῆς
e ’ a 9 4 ’ A 924 ἢ ’
ἡ μεγάλη παρῆλθεν εὐπραγία. τί δὲ Αἰθίοπες, τί
A A : ‘ Α bY \ 4 ’ 9 e
δὲ καὶ Καρχηδὼν καὶ τὰ πρὸς Λιβύην; τί δ᾽ ot
175 Πόντου βασιλεῖς; τί δ᾽ Ἐὐρώπη καὶ ᾿Ασία καὶ
“A ”
συνελόντι φράσαι πᾶσα ἡ οἰκουμένη; οὐκ ἄνω
’ὕ ‘ 4 lo
καὶ κάτω κλονουμένη Kal τινασσομένη ὥσπερ ναῦς
θαλαττεύουσα τοτὲ μὲν δεξιοῖς τοτὲ δὲ καὶ ἐναν-
’ aA , 9
176 τίοις πνεύμασι χρῆται; χορεύει γὰρ ἐν
͵ 7 ς Ἂ a,ie \ κι 9 ,
κύκλῳ λόγος ὁ θεῖος, dv' ot πολλοὶ τῶν ἀνθρώπων
ὀνομάζουσι τύχην’ εἶτα ἀεὶ ῥέων κατὰ πόλεις καὶ
3 \ ’ A ” 3, \ ~ \
ἔθνη καὶ χώρας τὰ ἄλλων ἄλλοις Kal πᾶσι τὰ
πάντων ἐπινέμει, χρόνοις αὐτὸ μόνον ἀλλάττων τὰ
e » “a
Tap ἑκάστοις, ἵνα ὡς μία πόλις ἡ οἰκουμένη πᾶσα
> 7+ “A
τὴν ἀρίστην πολιτειῶν ayn δημοκρατίαν.
177 XXXVII. Οὐδὲν οὖν ἔστι τῶν ἀνθρωπίνων σπου-
Lf A
δασμάτων ἔργον καὶ πρᾶγμα οὐδέν, ἀλλὰ σκιά τις
A a
ἢ αὖρα πρὶν ὑποστῆναι παρατρέχουσα. ἔρχεται yap
καὶ πάλιν ἄπεισιν ὥσπερ ἐν ταῖς παλιρροίαις" τὰ
γὰρ ἀμπωτίζοντα πελάγη ποτὲ μὲν μετὰ συρμοῦ
\ 4 ’
καὶ πατάγου βίᾳ φέρεται καὶ ἀναχεόμενα λιμ-
Ul A a
vale. τὴν τέως χέρσον, ποτὲ δὲ ἐξαναχωροῦντα
A ~ ’ “ 9 a 4
178 πολλὴν τῆς θαλάττης μοῖραν ἠπειροῖ: οὕτως
96

THE UNCHANGEABLENESS OF GOD, 173-178

Macedonians took away its power. Macedonia
flourished in its turn, but when it was divided into
portions it weakened till it was utterly extinguished.
Before the Macedonians fortune smiled on the 174
Persians, but a single day destroyed their vast and
mighty empire, and now Parthians rule over Persians,
the former subjects over their masters of yester-
day. The breath that blew from Egypt of old
was clear and strong for many a long year, yet
like a cloud its great prosperity passed away. What
of the Ethiopians, what of Carthage, and the parts
towards Libya? What of the kings of Pontus? 175
What of Europe and Asia, and in a word the whole
civilized world? Is it not tossed up and down and
kept in turmoil like ships at sea, subject now to
prosperous, now to adverse winds ? For 176
circlewise moves the revolution of that divine plan
which most call fortune. Presently in its ceaseless flux
it makes distribution city by city, nation by nation,
country by country. What these had once, those have
now. What all had, all have. Only from time to time
is the ownership changed by its agency, to the end that
the whole of our world should be as a single state,
enjoying that best of constitutions, democracy.”
XXXVII. So then in all wherewith men concern 177
themselves there is no solid work, no “‘ matter,’ only
a shadow or a breath which flits past, before it has
real existence. It comes and goes as in the ebb
and flow of the sea. For the tides sometimes race
violently, roaring as they sweep along, and in their
wide-spread rush make a lake of what till now was
dry land, and then again they retreat and turn into
land what was a great tract of sea. Even so the good 178

¢ See App. p. 489.
97

PHILO

4 9
[299] οὖν ἔστιν ὅτε | μέγα καὶ πολυάνθρωπον ἔθνος ἐπι-
A v4
κλύσασα εὐπραγία ἑτέρωσε τὴν φορὰν τοῦ pev-
4 δὲ A ” λ ὃ
ματος παρατρέψασα οὐδὲ βραχεῖαν εἴασε Bai Os
ἵνα μηδ᾽ ἴχνος ὑπολειφθῇ πιότητος ἀρχαίας.
179 τούτων δ᾽ οὐχ ἅπαντες ἀρτίους καὶ
πλήρεις λαμβάνουσι λογισμούς, ἀλλ᾽ οἷς ἔθος συν-
A A e
ομαρτεῖν ὀρθῷ Kal πεπηγότι ὅρῳ καὶ λόγῳ. οἱ
“- Α ’
γὰρ αὐτοὶ ἄμφω ταῦτα λέγουσι, καὶ τὸ γενέσεως
“. Ἁ 4
πρᾶγμα ὅλον οὐδέν ἐστι, Kal παρὰ TO ὄρος πορευ-
A a \
180 σόμεθα: ἀδύνατον yap τὸν μὴ ταῖς ὑψηλαῖς Kat
a aA “- 4
ὁρικαῖς χρώμενον ὅδοῖς ἀπογνῶναι μὲν τὰ θνητά,
μετακλῖναι δὲ καὶ μεταναστῆναι πρὸς τὰ ἀφθαρτα.
e A S / 4 ἘΣ ‘ Ἁ > 4 \
Ο μὲν οὖν γήινος ᾿Εδὼμ τὴν οὐράνιον καὶ Ba-
Ἁ 3 A eg A 3 4 > A e \ aA
σιλικὴν ἀρετῆς ὁδὸν ἐπιφράττειν ἀξιοῖ, 6 δὲ θεῖος
λόγος ἔμπαλιν' τὴν ἐκείνου καὶ τῶν ὁμοζήλων"
0 \ \ \ > ,
181 ὧν ἕνα καὶ τὸν Βαλαὰμ ἀναγραπτέον-
γῆς γὰρ θρέμμα καὶ οὗτος, οὐκ οὐρανοῦ βλάστημα.
τεκμήριον dé: οἰωνοῖς καὶ ψευδέσι. μαντείαις ἕπό-
μενος οὐδ᾽ ὅτε τὸ τῆς ψυχῆς μεμυκὸς ὄμμα ἀναβλέ-
wav? “᾿ εἶδε τὸν ἄγγελον. τοῦ θεοῦ ἀνθεστῶτα,᾽᾽ μετα-
τραπόμενος ἐπέσχε τὸ ἀδικεῖν, ἀλλὰ πολλῷ τῷ
τῆς ἀφροσύνης χρῃσάμενος ῥεύματι ἐπικλυσθεὶς
, 4 A e > A 9 4
182 κατεπόθη. τότε yap ws ἀληθῶς od δυσθεράπευτα
μόνον ἀλλὰ Kal παντελῶς ἀνίατα γίνεται τὰ τῆς
A ’ 3
ψυχῆς ἀρρωστήματα, ὅταν ἐπιστάντος ἐλέγχου---
λόγος δ᾽ ἐστὶ θεῖος, ἄγγελος ποδηγετῶν καὶ τὰ ἐν
\ 3 4 μὰ a” \ ’
ποσὶν ἀναστέλλων, ἵνα ἄπταιστοι διὰ λεωφόρου
1 mss. ἐν πᾶσι.
2 So Mangey and old editions: mss. and Wend. ἀνα-

βλέψας, presumably taking ὄμμα as acc. of respect. If so, it
is of' a type unusual in prose.

98

THE UNCHANGEABLENESS OF GOD, 178-182

fortune which has flooded a great and populous
nation sometimes turns the stream of its current
elsewhere and leaves not even a tiny trickle behind
it, that no trace of the old richness may remain.
But it is not all who can estimate these 179
truths justly and fully. Only they can do so who are
wont to follow the rule of definition and reason
which is straight and constant. The two sayings,
“ the matter of creation is all of it nothing ’’ and “ we
will journey along the mountain country,’ come from
the mouths of the same speakers. For it cannot be 180
that he who does not walk in the upland paths of
definition should renounce mortal things and turn
aside therefrom and make his new home with things
indestructible.

So then the earthly Edom purposes to bar the
heavenly and royal road of virtue, but the divine
reason on the other hand would bar the road of
Edom and his associates. In the list of 181
these associates we must write the name of Balaam.
For he too is no heavenly growth, but a creature of
earth. And here we have the proof. He followed
omens and false soothsayings, and not even when
the closed eye of his soul received its sight and
‘beheld the angel of God standing in his way”
(Num. xxii. 31) did he turn aside and refrain from
evil-doing, but let the stream of his folly run full
course and was overwhelmed by it and swallowed up.
For it is then that the ailments of the soul become 182
not only hard to tend, but even utterly beyond
healing, when though Conviction fronts us, Convic-
tion, the divine reason, the angel who guides our
feet and removes the obstacles before them, that we
may walk without stumbling along the high road

99

PHILO

βαίνωμεν τῆς ὁδοῦ--τὰς ἀκρίτους ἑαυτῶν γνώμας
πρὸ τῶν ὑφηγήσεων τάττωμεν τῶν ἐκείνου,

183 ἃς ἐπὶ νουθεσίᾳ καὶ σωφρονισμῷ καὶ τῇ τοῦ παντὸς
ἐπανορθώσει βίου συνεχῶς εἴωθε ποιεῖσθαι. διὰ
τοῦθ᾽ ὁ μὴ πεισθείς, μὴ μετατρεπόμενος τῷ ἀντι-
βαΐνοντι ἐλέγχῳ φθορὰν τὴν “wera τῶν τραυμα-
τιῶν᾽᾿ αὖθις ἐνδέξεται, οὗς κατεκέντησε καὶ κατ-
έτρωσε τὰ πάθη. γενήσεται δ᾽ ἡ τούτου συμφορὰ
τοῖς μὴ τελέως δυσκαθάρτοις δίδαγμα αὐταρκέστα-
τον τοῦ πειρᾶσθαι τὸν ἔνδον δικαστὴν ἔχειν εὐμενῆ;
σχήσουσι δέ, εἰ μηδὲν τῶν ὀρθῶς ὑπ᾽ αὐτοῦ
γνωσθέντων ἀναδικάζοιεν.

100

THE UNCHANGEABLENESS OF GOD, 182-183

(Psalm xc. [xci.] 11, 12), we yet set our ill-judged
purposes before those counsels of his which he is
wont to give without ceasing for our admonishing
and chastening and the reformation of our whole life.
Therefore he who listens not, who is not turned from 183
his course by the Conviction which stands in his path,
will in time receive destruction ‘‘ with the wounded ”
(Num. xxxi. 8) whom their passions stabbed and
wounded with a fatal stroke. His fate will be to
those who are not hopelessly impure a lesson which
heeds no confirmation, that they should seek to have
the favour of the inward judge. And have it they
shall, if they do not remove or repeal aught of the
righteous judgements which he has given.

10]

ON HUSBANDRY
(DE AGRICULTURA)

ANALYTICAL INTRODUCTION

Gen. ix. 20 f. quoted at the beginning of De Agri-
cultura is the text of this and the two following
treatises. The part of it dealt with in the one before
us is the words, ‘“‘ And Noah began to be a husband-
man ” ΟΥ̓́“ gardener.”’

Having pointed out that this connotes scientific
gardening, Philo describes scientific gardening in the
literal sense (1-7), and then goes on to soul-gardening.
This ministers to the Mind. Its aim is the fruit of
virtue, and it is only for the sake of this that it
occupies itself first with rudimentary subjects. What
is harmful it prunes away. What is not fruit-bearing
it uses for fencing. It deals in this way with mere
theorizing, forensic speech, dialectics, and geometry,
which all sharpen the intellect without improving the
character (8-16). Soul-gardening sets out its pro-
gramme (17 ff.). As such a soul-gardener righteous
Noah is contrasted with Cain, who is a mere “‘ worker
of the earth ”’ in the service of Pleasure (21-25).

There must surely be other pairs of opposites
similar to this of the scientific tiller and the mere
worker of the soil. Yes; there is the shepherd and
the rearer of cattle. The organs of the body are the
cattle of each one of us. A careless Mind is unfit to
guard them; it will not check excess, or exercise
needful discipline. These things a shepherd will do.
So honourable is his calling that poets call kings
‘ shepherds,” and Moses gives this title to the wise,
104

ON HUSBANDRY

the real kings. Jacob was a shepherd. So was
Moses ; and he prays God not to leave Israel un-
shepherded, z.e. to save it from mob-rule, despotism
and licence. Well may each of us make his prayer
our own on behalf of our inner flock. God, the Shep-
herd and King of the Universe, with His Word and
Firstborn Son as viceroy, is extolled in the Psalm
‘“ The Lord shepherds me.’’ Only by the One Shep-
herd can the flock be kept together. This is our sure
hope, and our sole need. So all who were taught by
God made the shepherd’s science their study, and
their pride; like Joseph’s brethren who, though
bidden by him to tell Pharaoh that they were
‘ rearers of cattle,’ answered that they were “ shep-
herds,” shepherding, z.e. the faculties of the soul ;
for Pharaoh, with royal and Egyptian arrogance,
would have looked down on keepers of literal goats
and sheep. The fatherland of these soul-shepherds
is Heaven, and (as they told the King) they were
but “ sojourners τ᾿ in Egypt, the land of the body
and the passions (26-66).

We find in the Law a third pair of opposites. A
sharp distinction is to be drawn between a “ horse-
man” and a “ rider.” The mere “ rider ἡ is at the
horse’s mercy ; the horseman is in control like the
man at the helm. The horses of the soul are high
spirit and desire, and their rider the Mind that hates
virtue and loves the passions. Israel’s “* Song by the
Sea” celebrates the disaster that befalls the “ four-
footed throng of passions and vices.’’ It is clear that
Moses’ words about horses are symbolic, for so great
a soldier as he must have known the value of cavalry.
Again, though literal racehorse breeding is a poor
business, those who ply it have the excuse that the

105

PHILO

spectators of a race catch the fine spirit of the horses ;
whereas the figurative trainer, who sets an unqualified
jockey on the back of vice and passion, is without
excuse (67-92).

A glance at the prayer of Moses in Gen. xlix. 17 f.
will shew how different the ‘ horseman ”’ is from the
“ yider.”” To understand that prayer we must note
that “Dan” means “judgement,” and that the
“dragon,” which he its or has, is Moses’ serpent of
brass. (Of course neither Moses’ serpent nor Eve’s
can be literal. Serpents do not talk, tempt, or heal.)
So Moses prays that Dan (or his serpent) may be on
the road ready to assail Pleasure, and “ bite the
horse’s heel,”’ z.e. attack and overturn the supports
which hold up Passion (94-106).

Here we come upon a piece of interpretation very
characteristic of Philo. The biting of Passion’s heel
brings about the horseman’s fall. So far from being
daunted by this, our author positively revels init. It
is a fall which implies victory, not defeat. For,
should Mind ever find itself mounted on Passion, the
only course is to jump or fall off. Yes, if you cannot
escape from fighting in a bad cause, court defeat.
Nay, do not stop there. Press forward to crown the
victor. The crown at which you are aiming is not
won in contests of pitiless savagery, or for fleetness
of foot, in which puny animals surpass men, but in
the holy contest, the only true “* Olympic ” games,
the entrants for which, though weaker in body, are
strongest in soul (108-119).

Having noted the difference between the members
of each of these three pairs of opposites, suggested
to him by the word γεωργός in his text, Philo turns to
the word yp£aro, “ began ᾿ (124).

106

ON HUSBANDRY

“ Beginning is half the whole.”’ Yes, if we go on
to the end. But good beginnings are often marred
by failure to make proper distinctions. For instance,
one says that ‘God is the Author of all things,”
whereas he should say “of good things only.”
Again, we are very scrupulous about rejecting priests
or victims on the ground of physical blemish. We
ought to be equally scrupulous to separate the pro-
fane from the sacred in our thoughts of God. And
again Memory, of which the ruminating camel is a
figure, is a fine thing, but the camel’s undivided
hoof makes him unclean, and that reminds us
that Memory must reject the bad and retain the
good; for practical purposes, not for sophistical
hair-splitting. Sophists are swine; they divide ad
nauseam, but for perfection we must con over and
take in (125-146).

Sections 147 to 156 shew that the conditions of
exemption from military service laid down in Deut.
xx. 5 and 7 cannot be literally meant. In 157 ff.
the acquired possessions which exempt a man are
interpreted as faculties which must be enjoyed and
fully realized, before he who has acquired them is
trained and fit for the warfare with the sophists.

Right ending must crown good beginning. We
miss perfection unless we own that that to which we
have attained is due to the loving wisdom of God.
And wilful refusal to acknowledge God as the Giver ᾿
of success is far worse than involuntary failure.

“All this about start and goal has been sug-
gested,” Philo tells us, ‘‘ by the statement that Noah
began to be a husbandman or gardener.”

107

ΠΕΡῚ ΓΕΩΡΓΙΑΣ
1 I. “ Kai ἤρξατο Νῶε ἀνθρωπος γεωργὸς γῆς

[300] εἶναι, καὶ ἐφύτευσεν ἀμπελῶνα, καὶ ἔπιε | τοῦ
οἴνου, καὶ ἐμεθύσθη ἐν τῷ οἴκῳ αὐτοῦ.᾽"

Οἱ μὲν πολλοὶ τῶν ἀνθρώπων τὰς φύσεις τῶν
πραγμάτων οὐκ εἰδότες καὶ περὶ τὴν τῶν ὀνομάτων
θέσιν ἐξ ἀνάγκης ἁμαρτάνουσι" τοῖς μὲν γὰρ ὥσπερ
ἐξ ἀνατομῆς περινοηθεῖσι κύριαι προσρήσεις
ἕπονται, τοῖς δ᾽ ὑποσυγκεχυμένοις οὐ σφόδρα

2 ἠκριβωμέναι. Μωυσῆς δὲ κατὰ πολλὴν περιουσίαν
τῆς ἐν τοῖς πράγμασιν ἐπιστήμης ὀνόμασιν εὐθυ-
βολωτάτοις καὶ ᾿ἐμφαντικωτάτοις εἴωθε «χρῆσθαι.
πολλαχοῦ μὲν οὖν τῆς νομοθεσίας τὴν ὑπόσχεσιν
ἐπαληθεύουσαν εὑρήσομεν, οὐχ ἥκιστα δὲ κἀν τῷ
προτεθέντι κεφαλαίῳ, καθ᾽ ὃ γεωργὸς ὁ δίκαιος

3 Νῶε εἰσάγεται. τίνι γὰρ τῶν προχειροτέρων οὐκ
ἂν δόξειε τὰ αὐτὰ εἶναι γεωργία τε καὶ γῆς ἐργασία,
καίτοι πρὸς ἀλήθειαν οὐ μόνον οὐκ ὄντα τὰ αὐτά,
ἀλλὰ καὶ λίαν ἀπηρτημένα, ὡς ἀντιστατεῖν καὶ

4 διαμάχεσθαι; ; δύναται μὲν γάρ τις καὶ ἄνευ ἐπι-
στήμης περὶ τὴν γῆς ἐπιμέλειαν πονεῖσθαι, γεωργὸς
δὲ τὸ μὴ ἰδιώτης ἀλλ᾽ ἔμπειρος εἶναι καὶ τῷ ὀνόματι
πεπίστωται, ὅπερ ἐκ τῆς γεωργικῆς τέχνης, ἧς
δ φερώνυμός ἐστιν, εὕρηται. πρὸς δὲ τούτῳ κἀκεῖνο

* The χχχ has ἐμεθύσθη καὶ ἐγυμνώθη ἐν τῷ οἴκῳ αὐτοῦ.
108

ON HUSBANDRY

I. ‘ And Noah began to be a husbandman, and he 1
planted a vineyard, and drank of the wine, and became
drunken within his house * ” (Gen. ix. 20 f.).

Most men, not knowing the nature of things,
necessarily go wrong also in giving them names. For
things which are well considered and subjected as
it were to dissection have appropriate designations
attached to them in consequence; while others having
been presented in a confused state receive names
that are not thoroughly accurate. Moses, being abun-
dantly equipped with the knowledge that has to do
with things, is in the habit of using names that are
perfectly apt and expressive. We shall find the
assurance just given made good in many parts of the
Lawgiving, and not least in the section before us in
which the righteous Noah is introduced as a husband-
man. Would not anyone who answers questions off- 3
hand think that husbandry and working on the soil
were the same things, although in reality they not
only are not the same things, but are ideas utterly
at variance with each other and mutually repugnant ἢ
For a man is able even without knowledge to labour 4
at the care of the soil, but a husbandman is guaranteed
to be no unprofessional, but a skilled worker by his
very name, which he has gained from the science
of husbandry, the science whose title he bears. In 5

109

be

PHILO

[301] Xo 4 r σ e A A > 4 A a “λ
γιστέον, ὅτι O μὲν γῆς | ἐργάτης πρὸς ἐν τέλος,
A 4 3 A ” A e 9 » a
τὸν μισθόν, ἀφορῶν---ἔμμισθος yap ὦ: ἐπίπαν οὗτος
3 ’ ” ’ aA a 3 4
—ovdepiav ἔχει φροντίδα τοῦ καλῶς ἐργάσασθαι,
e ’ὔ A A nN 3 ’ A A 9Q 7
ὁ μέντοι γεωργὸς πολλὰ av ἐθελήσαι καὶ τῶν ἰδίων
> , \ ’ ” , e Ny a
εἰσφέρειν Kal προσαναλίσκειν οἴκοθέν τι ὑπὲρ' τοῦ
lon a 4
Kal TO χωρίον ὀνῆσαι Kal πρὸς μηδενὸς τῶν ἰδόντων
A > 3
μεμφθῆναι: βούλεται γὰρ οὐχ ἑτέρωθέν ποθεν, ἀλλ
A > A “~
ἐκ TOV γεωργηθέντων εὐτοκίᾳ χρωμένων ava πᾶν
6 ἔτος τοὺς καρποὺς ἀναλαμβάνειν. οὗτος τὰ μὲν
3 “- , e aA A 9 . 9
ἄγρια τῶν δένδρων ἡμεροῦν, τὰ δ᾽ ἥμερα ἐπι-
’ , \ > e A , “-
μελείαις συναύξειν, τὰ δ᾽ ὑπὸ πλεοναζούσης τροφῆς
’ a 4 A 3 3 ’ Ἁ
κεχυμένα τομαῖς στέλλειν, τὰ δ᾽ ἐσταλμένα καὶ
’; 3 ’ 3 4 4 \ @
πεπιλημένα ἐπιφύσεων ἐκτάσεσι μηκύνειν, Kal ὅσα
A a A A ~ ,
μὲν εὐγενῆ πολυκληματοῦντα κατὰ γῆς τείνειν ἐν
3 4 4 4 Ld A A ”
od πάνυ βαθείαις τάφροις, ὅσα δὲ μὴ εὔκαρπα
e 7 3 A A aA ἢ A 3 4
ἑτέρων εἰς τὸν πρὸς Tats ῥίζαις κορμὸν ἐνθέσει
\ 4 e ’ A 3 ’ A
Kat συμφυεστάτῃ ἑνώσει βελτιοῦν ἐθελήσει---καὶ
A 9 39 3 θ ’ , 3 ᾽ ς A ‘\
yap ἐπ᾽ ἀνθρώπων τυγχάνει ταὐτόν, ws τοὺς θετοὺς
aA ’ 3 ’ A A 4 9
παῖδας γένεσιν ἀλλοτρίοις διὰ τὰς σφετέρας οἰκειου-
4 Cn | ’ > 4 4 4
7 μένους ἀρετὰς παγίως ἐναρμόζεσθαι---" μυρία τοίνυν
1, 5.» ε; ΞΕ nA 9 , ,
Kai αὐτόπρεμνα ῥίζαις αὐταῖς ἀνασπάσας κατέβαλε
\ 9 3 ’ ἢ , 2 2? , \
τας εἰς εὐκαρπίαν «ἐκ φύσεις εστειρώμενα καὶι
aA 4 4 ’ 3 A
τοῖς φέρουσι μεγάλην ζημίαν ἐκ τοῦ παραπεφυ-
τεῦσθαι πλησίον ἐνεγκόντα. τοιαύτη μέν τίς ἐστιν

1 mss. περὶ. 2 Cf. Quod Deus 38.
110

ON HUSBANDRY, 5-7

addition to this there is the further point to be con-
sidered, that the worker on the soil is as a rule a
wage-earner, and as such has but one end in view,
his wages, and cares nothing at all about doing his
work well ; whereas the husbandman would be willing
not only to put into the undertaking much of his:
private property, but to spend a further amount
drawn from his domestic budget, to do the farm good
and to escape being blamed by those who have seen
it. For, regardless of gain from any other source, he
desires only to see the crops which he has grown
yielding plentifully year by year and to take up their
produce. Such a man will be anxious to bring under 6
cultivation the trees that were before wild, to improve
by careful treatment those already under cultivation,
to check by pruning those that are over-luxuriant
owing to excess of nourishment, to give more scope
to those which have been curtailed and kept back,
splicing on new growths to stem or branch; when
trees of good kinds throw out abundant tendrils, he
will like to train them under ground in shallow
trenches ; and to improve such as yield poor crops by
inserting grafts into the stem near the roots and join-
ing thém with it so that they grow together as one.
The same thing happens, I may remark, in the case
of men, when adopted sons become by reason of their
native good qualities congenial to those who by birth
are aliens from them, and so become firmly fitted
into the family. To return to our subject. The 7
husbandman will pull up by the roots and throw away
quantities of trees on which the shoots that should
bear fruit have lost their fertility, and so, because
they have been planted near them, have done great
harm to those that are bearing fruit. The science,

111

PHILO

ἡ περὶ τὰ βλαστάνοντα ἐκ γῆς φυτὰ τέχνη, τὴν δὲ
ψυχῆς γεωργικὴν ἐν μέρει πάλιν ἐπισκεψώμεθα.

8 [1. Πρῶτον μὲν τοίνυν σπείρειν ἢ 7 φυτεύειν ἄ ἄγονον
οὐδὲν ἐπιτηδεύει, πάντα δ᾽ ἥμερα καὶ καρποτόκα
φόρους ἐτησίους οἴσοντα τῷ ἡγεμόνι ἀνθρώπῳ"
τοῦτον γὰρ ἄρχοντα ἡ φύσις δένδρων τε καὶ ζῴων
τῶν ἄλλων ὅσα θνητὰ ἅπαξ ἁπάντων ἀνέδειξεν.

9 ἄνθρωπος δὲ ὁ ἐν ἑκάστῳ ἡμῶν τίς ἂν εἴη πλὴν ὃ
νοῦς, ὃς τὰς ἀπὸ τῶν σπαρέντων καὶ φυτευθέντων
ὠφελείας εἴωθε καρποῦσθαι; ἐπεὶ δὲ νηπίοις μέν
ἐστι γάλα τροφή, τελείοις δὲ τὰ ἐκ πυρῶν πέμματα,
καὶ ψυχῆς γαλακτώδεις. μὲν ἂν εἶεν τροφαὶ κατὰ
τὴν παιδικὴν ἡλικίαν τὰ τῆς ἐγκυκλίου μουσικῆς
προπαιδεύματα, τέλειαι δὲ καὶ ἀνδράσιν ἐ ἐμπρεπεῖς
αἱ διὰ φρονήσεως καὶ σωφροσύνης καὶ “ἁπάσης
ἀρετῆς ὑφηγήσεις" ταῦτα γὰρ σπαρέντα καὶ φυτευ-
θέντα ἐν διανοίᾳ καρποὺς ὠφελιμωτάτους οἴσει,

10 καλὰς καὶ ἐπαινετὰς πράξεις. διὰ ταύτης τῆς
γεωργικῆς καὶ ὅσα παθῶν ἣ κακιῶν δένδρα ἀνα-
βλαστόντα εἰς ὕψος ἐξήρθη φθοροποιοὺς φέροντα

[302] καρπούς, ὑποτεμνόμενα καθαίρεται, | ws μηδὲ
βραχύ τι λείψανον ἐαθῆναι, ἀφ᾽ οὗ νέαι βλάσται

11 πάλιν ἁμαρτημάτων ἀναδραμοῦνται. κἂν εἴ τινα
μέντοι δένδρα εἴη μήτ᾽ ὠφελίμων μήτ᾽ αὖ ὗ βλαβέρῶν
καρπῶν οἰστικά, ταῦτα ἐκκόψει μέν, οὐ μὴν ἐάσει
γε ἀφανισθῆναι, κατατάξει δ᾽ αὐτὰ εἰς ἐναρμόνιον
χρῆσιν ἢ βαλλομένη χάρακας καὶ σταυροὺς ἐν
κύκλῳ στρατοπέδου 7 φραγμὸν πόλεως, ἵνα ἀντὶ

12 τείχους ἧ. IIT. λέγει γάρ: = πᾶν ὃ οὐ καρπό-
βρωτόν ἐστιν, ἐκκόψεις καὶ ποιήσεις χαράκωσιν
112

ON HUSBANDRY, 7-12

then, that has to do with growths that spring out of
the earth is of the kind I have described. Let us
consider in its turn soul-husbandry.

II. First, then, it makes it its aim to sow or plant 8
nothing that has no produce, but all that is fitted for
cultivation and fruit-bearing, and likely to yield
yearly tributes to man, its prince; for him did
nature appoint to be ruler of all trees as well as of
the living creatures besides himself that are mortal.
But who else could the man that is in each of us be 9
save the mind, whose place it is to reap the benefits
derived from all that has been sown or planted?
But seeing that for babes milk is food, but for grown
men wheaten bread, there must also be soul-nourish-
ment, such as is milk-like suited to the time of child-
hood, in the shape of the preliminary stages of
school-learning, and such as is adapted to grown men
in the shape of instructions leading the way through
wisdom and temperance and all virtue. For these
when sown and planted in the mind will produce most
beneficial fruits, namely fair and praiseworthy con-
duct. By means of this husbandry whatever trees 10
of passions or vices have sprung up and grown tall,
bearing mischief-dealing fruits, are cut down and
cleared away, no minute portion even being allowed
to survive, as the germ of new growths of sins to
spring up later on. And should there be any trees 11
capable of bearing neither wholesome nor harmful
fruits, these it will cut down indeed, but not allow
them to be made away with, but assign them to a
use for which they are suited, setting them as pales
and stakes to surround an encampment or to fence
in a city in place of a wall. III. For he says, “ Every 12
tree whose fruit is not edible thou shalt cut down and

113

13

14

15

16

PHILO

ἐπὶ THY πόλιν, ἥτις ποιήσει πρὸς σὲ τὸν πόλεμον.᾽

ταῦτα δ᾽ yeaa τὰ δένδρα ταῖς περὶ λόγους
δυνάμεσι θεωρίαν ψιλὴν ἐχούσαις" ἐν αἷς θετέον
ἰατρολογίαν ἀπεζευγμένην ἔργων, du ὧν τοὺς κάμ-
νοντας εἰκός ἐστι σῴζεσθαι, καὶ ῥητορικῆς τὸ
συνηγορικὸν καὶ ἔμμισθον εἶδος οὐ περὶ τὴν εὕρεσιν
τοῦ δικαίου πραγματευόμενον, ἀλλὰ περὶ τὴν δι᾽
ἀπάτης πειθὼ τῶν ἀκουόντων, ἔτι μέντοι καὶ
διαλεκτικῆς καὶ γεωμετρίας ὅσα εἰς μὲν ἐπαν-
όὄρθωσιν ἤθους οὐδὲν συνεργεῖ, παραθήγει δὲ τὸν
νοῦν οὐκ ἐῶντα ἀμβλείᾳ χρῆσθαι τῇ πρὸς ἕκαστα
τῶν ἀπορουμένων προσβολῇ, τομαῖς δὲ ἀεὶ καὶ
διαστολαῖς χρῆσθαι, ὡς τὴν ἑκάστου πράγματος
ἰδιότητα κοινῶν διαζευγνύναι ποιοτήτων. τὸν γοῦν
κατὰ φιλοσοφίαν λόγον τρίδυμον ὃ ὄντα τοὺς παλαιοὺς
ἀγρῷ φασιν ἀπεικάσαι, τὸ μὲν φυσικὸν αὐτοῦ
δένδροις καὶ φυτοῖς παραβάλλοντας, τὸ δ᾽ ἠθικὸν
καρποῖς, ὦν ἕνεκα καὶ τὰ φυτά, τὸ δ᾽ αὖ λογικόν
φραγμῷ καὶ περιβόλῳ" καθάπερ γὰρ τὸ περι-
κείμενον τεῖχος ὀπώρας καὶ φυτῶν τῶν κατὰ τὸν

ἀγρόν ἐστι φυλακτήριον τοὺς ἐπὶ τῷ σίνεσθαι
παρεισφθείρεσθαι βουλομένους ἀνεῖργον, τὸν αὐτὸν
τρόπον τὸ λογικὸν μέρος φιλοσοφίας φρουρά τίς
ἐστιν ὀχυρωτάτη τῶν δυεῖν ἐκείνων, ἠθικοῦ τε καὶ
φυσικοῦ: τὰς γὰρ διπλᾶς καὶ ἀμφιβόλους ὅταν
ἐξαπλοῖ λέξεις καὶ τὰς διὰ τῶν σοφισμάτων
πιθανότητας ἐπιλύῃ καὶ τὴν εὐπαράγωγον ἀπάτην,

α «Ὴς modes .. . processes,” lit. “dialectic and geo-
metry ” (or “logic and mathematics ”’).
>» See App. p. 490.

114

ON HUSBANDRY, 12-16

shalt make into a palisade to resist the city, which
shall make war against thee ’’ (Deut. xx. 20). The
Scripture uses these trees to represent the purely
intellectual activities which deal with theory alone.
Among these we must place medical science dis- 13
sociated from practical measures such as lead to the
recovery of the sick; the kind of oratory practised
by the hired advocate, that is concerned not to find.
out the rights of the case, but to influence the hearers
by falsehood; and over and above these we must
include all the modes of reaching conclusions by
argumentative and rigidly deductive processes,’ that
contribute nothing to the improvement of character,’
but whet the mind, compelling it to pay keen atten-
tion to each problem as it presents itself; and enabling
it to draw clear distinctions, and to make the special
character of the matter in hand stand out in bold
relief against the background of the features which
it has in common with others. Accordingly, they tell 14
us that the men of old likened philosophic discussion
with its threefold division ὃ toa field, comparing that
part which deals with nature to trees and plants ;
that which deals with morality to fruits and crops,
for the sake of which the plants exist; that part
which has to do with logic to a fence enclosing it.
For even as the wall built round it serves to protect li
the fruit and the plants that grow in the field, keep-
ing off those who would like mischievously to make
their way in with a view to plunder ; in the same way
the logical part of philosophy is, so to speak, a strong
barrier guarding those other two parts, the ethical
and the physical. For when it disentangles ambiguous 16
expressions capable of two meanings, and exposes
the fallacies created by tricks of argument, and using

115

PHILO

μέγιστον ψυχῆς δέλεαρ καὶ ἐπιζήμιον, ἀναιρῇ διὰ
λόγων ἐμφαντικωτάτων καὶ ἀποδείξεων ἀνενδοιά-
στων, ὥσπερ κηρὸν λελειασμένον τὸν νοῦν ἀπ-
εργάζεται ἕτοιμον δέχεσθαι τούς τε φυσιολογίας
καὶ τοὺς ἠθοποιίας ἀσινεῖς καὶ πάνυ δοκίμους
χαρακτῆρας.

11. IV. Ταῦτ᾽ οὖν ἡ ψυχῆς ἐπαγγελλομένη γεωργικὴ
προκηρύττει" τὰ ἀφροσύνης δένδρα καὶ ἀκολασίας
ἀδικίας τε καὶ δειλίας πάντ᾽ ἐκκόψω, ἐκτεμῶ καὶ
τὰ ἡδονῆς καὶ ἐπιθυμίας ὀργῆς τε καὶ θυμοῦ καὶ
τῶν παραπλησίων παθῶν, κἂν ἄχρις οὐρανοῦ
μηκύνηται,᾽ τὰ φυτά, ἐπικαύσω καὶ τὰς ῥίζας αὐτῶν
ἐφιεῖσ᾽ ἄχρι τῶν ὑστάτων τῆς γῆς φλογὸς ῥιπήν,

[505] ὡς μηδὲν | μέρος ἀλλὰ μηδ᾽ ἴχνος ἢ σκιὰν ὕπολει-
8 φθῆναι τὸ παράπαν. ἀνελῶ μὲν δὴ ταῦτα, φυτεύσω
δὲ ταῖς μὲν ἐν ἡλικίᾳ παιδικῇ ψυχαῖς μοσχεύματα,
ὧν 6 καρπὸς αὐτὰς τιθηνήσεται---ἔστι δὲ ταῦτα ἡ
τοῦ γράφειν καὶ ἀναγινώσκειν εὐτρόχως ἐπιτήδευσις,
ἡ τῶν παρὰ σοφοῖς ποιηταῖς ἀκριβὴς ἔρευνα,
γεωμετρία καὶ ἡ περὶ τοὺς ῥητορικοὺς λόγους
μελέτη καὶ ἡ σύμπασα τῆς ἐγκυκλίου παιδείας
μουσική---, ταῖς δὲ νεανιευομέναις καὶ ἀνδρουμέναις
ἤδη τὰ ἀμείνω καὶ τελεώτερα, τὸ φρονήσεως φυτόν,
τὸ ἀνδρείας, τὸ σωφροσύνης, τὸ δικαιοσύνης, τὸ

19 ἀρετῆς ἁπάσης. ἂν μέντοι τι καὶ τῶν τῆς ἀγρίας
λεγομένης ὕλης" ἐδώδιμον μὲν μὴ φέρῃ καρπόν,
δύνηται: δὲ ἐδωδίμου φραγμὸς εἶναι καὶ i φυλακτήριον,
καὶ τοῦτο ταμιεύσομαι, οὐ dt ἕαυτό, ἀλλ᾽ ὅτι
ὑπηρετεῖν ἀναγκαίῳ καὶ χρησίμῳ σφόδρα πέφυκε.

1 MSS. μηκύνῃ. 2 mss. μούσης.

116

ON HUSBANDRY, 16-19

perfectly clear and unmistakable language and adduc-
ing proofs which admit of no doubt destroys plausible
falsehood, that greatest snare and pest of the soul,
it makes the mind like smoothed wax ready to receive
the impressions made by the science that explores
existence and that which aims at building character,
impressions free from flaw and aught that is not
genuine.

IV. These, then, are the offers held out by soul- 17

husbandry in its inaugural proclamation : “‘ The trees
of folly and licentiousness, of injustice and cowardice
I will wholly cut down; I will moreover extirpate
the plants of pleasure and desire, of anger and wrath
and of like passions, even though they be grown up
to heaven; I will burn up their very roots, letting
the rush of fire pursue them even to the depths of
the earth, that no part or trace or shadow of them

whatever be left behind. These I will destroy, but 18

I will plant for souls in their childhood suckers whose
fruit shall feed them. These suckers are the learning
to write easily and read fluently ; the diligent search
of what wise poets have written ; geometry and the
practice of rhetorical composition ; and. the whole
of the education embraced in school-learning.For
souls at the stage of youths and of those now growing
into men I will provide the better and more perfect
thing suited to their age, the plant of sound sense,
that of courage, that of temperance, that of justice,
that of all virtue. If, again, some tree among those
that belong to what is called wild wood does not
bear edible fruit, but can be a fence and protection
of such fruit, this tree also will I keep in store, not for
its own sake, but because it is adapted to do service
to another that is indispensable and most useful.”

117

20

21 "

22

23

24

PHILO

V. Διὰ τοῦτο ὁ πάνσοφος Μωυσῆς τῷ μὲν δικαίῳ
τὴν τῆς ψυχῆς γεωργικὴν ὡς ἐναρμόνιον καὶ ἐπι-
ἄλλουσαν τέχνην ἀνατίθησι λέγων " ᾿, ἤρξατο Νῶε
ἄνθρωπος εἶναι γεωργός, τῷ δὲ ἀδίκῳ τὴν ἄνευ
ἐπιστήμης φέρουσαν ἄχθη βαρύτατα γῆς ἐργασίαν"
᾿Καιν ” γάρ φησιν “ ἦν ἐργαζόμενος τὴν γῆν;
καὶ μικρὸν ὕστερον, ἡνίκα τὸ ἐπὶ τῇ ἀδελφοκτονίᾳ
ἄγος ἐργασάμενος καταφωρᾶται, λέγεται. ω ἐπι-
κατάρατος σὺ ἀπὸ τῆς γῆς, ἣ ἔχανε τὸ στόμα αὐτῆς
δέξασθαι τὸ αἷμα τοῦ ἀδελφοῦ σου ἐκ τῆς χειρός
σου, ἧ ἐργᾷ τὴν γῆν, καὶ οὐ προσθήσει τὴν ἰσχὺν
αὐτῆς δοῦναί σοι. πῶς οὖν ἄν τις περιφανέστερον
ἐπιδεῖξαι δύναιτο, ὅτι γῆς ἐργάτην ἀλλ᾽ οὐ γεωργὸν
ὁ νομοθέτης νομίζει τὸν φαῦλον, ἢ τὸν τρόπον
τοῦτον; οὐ μὴν ὑποληπτέον ἢ περὶ ἀνθρώπου
χερσὶ καὶ ποσὶ καὶ τῇ ἄλλῃ δυνάμει τοῦ σώματος
ἐνεργεῖν ἱκανοῦ ἢ περὶ γῆς ὀρεινῆς καὶ πεδιάδος
εἶναι τὸν λόγον, ἀλλὰ περὶ τῶν καθ᾽ ἕκαστον ἡμῶν
δυνάμεων: τὴν γὰρ τοῦ φαύλου ψυχὴν περὶ οὐδὲν
ἄλλο πραγματεύεσθαι συμβέβηκεν ἢ τὸ γήινον
σῶμα καὶ τὰς τοῦ σώματος ἁπάσας ἡδονάς. ὁ
γοῦν πολὺς ὅμιλος ἀνθρώπων τὰ γῆς ἐπιὼν κλίματα
καὶ ἄχρι τῶν περάτων φθάνων αὐτῆς καὶ τὰ πελάγη
περαιούμενος καὶ τὰ ἐν μυχοῖς θαλάττης ἀναζητῶν
καὶ μηδὲν μέρος ἐῶν τοῦ παντὸς ἀδιερεύνητον ἀεὶ
καὶ πανταχοῦ πορίζει “ταῦτα, du ὧν ἡδονὴν συναυ-
ξήσει:" καθάπερ γὰρ οἵ ἁλιευόμενοι δίκτυα καθιᾶσιν
ἔστιν ὅτε μήκιστα πολλὴν ἐν κύκλῳ περιβαλλόμενοι

¢ Or “earned from his working.” Philo plays with
ἐργάζομαι which can mean either “ to work ”’ (till) or “ gain by
work.” So, too, ἄγος (pollution) carries with it the idea of a
curse and explains the ἐπικατάρατος of the text.

118

ON HUSBANDRY, 20-24

_ V. It is for this reason that Moses, the all-wise, 90
ascribes to the righteous man soul-husbandry as a
science in keeping with him and rightly pertaining
to him, saying ‘‘ Noah began to be a husbandman,”’
whereas to the unrighteous man he ascribes that
working of the ground which is without scientific
knowledge and carries very heavy loads. For he 21
says, ‘‘ Cain was one working the ground ”’ (Gen. iv.
2), and, a little later, when he is discovered to have
incurred ¢ the pollution of fratricide, it is said : ‘‘ Cursed
art thou from the ground, which hath opened her
mouth to receive thy brother’s blood from thy hand,
with which thou shalt work the ground, and it shall
not yield® its strength to give it thee’’ (Gen. iv.
12 f.). How, I ask, could anyone shew more clearly 2
than in this manner that the lawgiver considers the
bad man a worker of the soil and not an husband-
man? We must not, however, suppose that what is
here spoken of is either a man able to work with
hands and feet and the other powers of the body, or
that it is soil on hill or plain. No, the subject dealt
with is the faculties of each one of us; for the soul
of the bad man has no other interest than his earthy
body, and all the body’s pleasures. At all events 23
the majority of mankind traversing all the quarters
of the earth and finding their way to its utmost
bounds, and crossing its oceans, and seeking what is
hidden in far-reaching creeks of the sea, and leaving
no part of the whole world unexplored, are always
and everywhere procuring the means of increasing
pleasure. For even as fishermen let down nets, 94
sometimes very long, taking in a large extent of sea,

δ Or “add.” Cf. Quod Det. 112,

ΨΩ
bo

VOL. III E 119

[304]

25

26

27

PHILO

θάλατταν, ἵν᾽ ws πλείστους ἐντὸς ληφθέντας ἀρκύων
οἷα τειχήρεις γεγονότας ἰχθύας συλλάβωσι, τὸν αὐ-
τὸν τρόπον ἡ πλείστη μοῖρα ἀνθρώπων οὐκ ἐπὶ
μέρος θαλάττης μόνον, | ἀλλ᾽ ἐφ᾽ ἅπασαν τὴν
ὕδατος καὶ γῆς καὶ ἀέρος φύσιν τὰ πάναγρα, ὡς
οἱ ποιηταί πού φασι, λίνα τείνασ᾽ ἅπαντα παντα-
χόθεν δι’ ἡδονῆς ἀπόλαυσίν τε καὶ χρῆσιν ἀγκι-
στρεύεται:" καὶ γὰρ γῆν μεταλλεύουσι καὶ τὰ πελάγη
διαβαίνουσι καὶ τἄλλα πάντα ὅσα εἰρήνης καὶ
πολέμου ἔργα δρῶσιν, ὕλας ἀφθόνους ὡς βασιλίδι
ἡδονῇ πορίζοντες, of γεωργίας μὲν ἀμύητοι ψυ-
χικῆς, ἣ σπείρουσα καὶ φυτεύουσα τὰς ἀρετὰς
καρπὸν δρέπεται τὸν εὐδαίμονα βίον ἀπ᾽ αὐτῶν,
ἐργασάμενοι δὲ καὶ μεθοδεύοντες τὰ φίλα τῇ
σαρκὶ καὶ τὸν σύνθετον χοῦν, τὸν πεπλασμένον
ἀνδριάντα, τὸν ψυχῆς ἔγγιστα οἶκον, ὃν ἀπὸ
γενέσεως ἄχρι τελευτῆς, ἄχθος τοσοῦτον, οὐκ
ἀποτίθεται νεκροφοροῦσα, μετὰ σπουδῆς τῆς
πάσης οἰκειούμενοι.

VI. Ὡς μὲν οὖν γεωργίας ἐργασία γῆς καὶ
γεωργοῦ γῆς ἐργάτης διαφέρουσιν, εἴρηται. σκε-
πτέον δέ, μ μὴ καὶ ἄλλαι τινές εἰσιν ἰδέαι συγγενεῖς
τῶν εἰρημένων, διὰ τὴν ἐν τοῖς ὀνόμασι κοινωνίαν
ἐπικρύπτουσαι τὰς ἐν τοῖς πράγμασι διαφοράς"
εἰσι δέ γε ἃς ἀναζητοῦντες εὕρομεν διτταί, περὶ
ὧν τὰ προσήκοντα, ἐὰν οἷόν τε ἧ, λέξομεν. αὐτίκα
τοίνυν ὡς γεωργὸν καὶ γῆς ἐργάτην δόξαντας
ἀδιαφορεῖν ἀλλήλων εὕρομεν ἐν τοῖς κατὰ διάνοιαν

1 Mangey ὄγκον, which perhaps may be right. For οἶκον
cf. Quod Deus 150.

120

ON HUSBANDRY, 24-27

in order that they may enclose within the toils as
many fish as possible imprisoned as though by a
wall: in just the same fashion the larger part of
mankind stretching what the poets call, I think, “ all-
capturing nets,’ not only over every part of the sea
but over the whole realm of water, earth and air,
ensnares from all quarters things of al] sorts to satisfy
and indulge Pleasure. They dig into the ground and 25
cross the seas and do all works incidental to war or
peace to provide lavish materials for Pleasure as for
a queen. These people have not learned the secrets
of soul-husbandry, which sows and plants the virtues
and reaps as their fruit a happy life. They have
made the objects dear to the flesh their business,@
and these they pursue methodically. With all
earnestness they seek to make their own that com-
position of clay, that moulded statue, that house so
close to the soul, which it never lays aside but carries
as a corpse from birth to death, ah! how sore a
burden !

VI. We have stated how working of the soil differs 9
from husbandry and a worker of the soil from an
husbandman. But we must consider whether there
are not other cases like those which have been
mentioned, in which the difference between the
things signified is obscured by their passing under
the same name. There are two such instances which
we have found by careful search, and concerning
which we will say, if we can, what ought to be said.
For example, then, as in the case of ‘‘ husbandman ”’ 27
and “ soil-worker,”’ by resorting to allegory we found
a wide difference in meaning to underly apparent

« Or “their work,” still continuing the thought of γῆς
ἐργασία.

121

PHILO

ἀλληγοροῦντες μακρῷ διεστηκότας, οὕτως ποιμένα
καὶ κτηνοτρόφον' μέμνηται γὰρ ποτὲ μὲν κτηνο-
28 τροφίας ποτὲ δ᾽ αὖ ποιμενικῆς } νομοθέτης. καὶ οἵ
γε μὴ λίαν ἠκριβωμένοι τάχα που τῆς αὐτῆς ἐπι-
τηδεύσεως συνωνυμούσας ὑπολήψονται προσρήσεις
εἶναι, εἰσὶ δέ γε πραγμάτων διαφερόντων ἐν ταῖς
90 δι᾿ ὑπονοιῶν ἀποδόσεσι" καὶ γὰρ εἶ τοῖς θρεμμάτων
προεστηκόσιν aibdtepa ἐπιφημίζειν ἔθος κτηνο-
τρόφων καὶ ποιμένων ὀνόματα, ἀλλ᾽ οὔ γε τῷ τὴν
ψυχῆς ἀγέλην ἐπιτετραμμένῳ λογισμῷ: φαῦλος
μὲν γὰρ ὧν ὁ ἀγελάρχης οὗτος καλεῖται κτηνο-
τρόφος, ἀγαθὸς δὲ καὶ σπουδαῖος ὀνομάζεται
30 ποιμήν. ὃν δὲ τρόπον, ἐπιδείξομεν, αὐτίκα: VII. ἡ
φύσις ἡμῶν ἑκάστῳ κτήνη συγγεγέννηκε, τῆς
ψυχῆς ὥσπερ ἀπὸ μιᾶς ῥίζης ἔρνη διττὰ ἀνα-
βλαστούσης, ὧν τὸ μὲν ἄτμητον ὅλον δι᾽ ὅλων
ἐαθὲν ἐπεφημίσθη νοῦς, τὸ δ᾽ ἑξαχῇ σχισθὲν εἰς
ἑπτὰ φύσεις πέντε τῶν αἰσθήσεων καὶ δυεῖν ἄλλων
81 ὀργάνων, φωνητηρίου τε καὶ γονίμου. αὕτη δὲ
πᾶσα ἡ πληθὺς ἄλογος οὖσα κτήνεσιν ἀπεικάζεται,
πληθύι δὲ ψόμῳ φύσεως ἡ ἡγεμόνος ἐξ a ἀνάγκης δεῖ."
[305] ἐπειδὰν | μὲν οὖν ἄπειρος ἀρχῆς ἅμα καὶ F πλούσιος
ἐξαναστὰς ἄρχοντα, ἑαυτὸν ἀποφήνῃ, μυρίων αἴτιος
32 κακῶν γίνεται τοῖς θρέμμασιν: αὐτὸς μὲν γὰρ
ἄφθονα παρέχει. τὰ ἐπιτήδεια, τὰ δὲ ἀμέτρως
ἐμφορούμενα ὑπὸ πλεοναζούσης τροφῆς ἐξυβρίζει
-- κόρου γὰρ ὕβρις ἔγγονον γνήσιον---, ἐξυβρίζοντα

1 uss. ἀεί et alia.

@ Cf. De Op. 117 and note.
122

ON HUSBANDRY, 27-32

identity, so shall we find it to be with “ shepherd ”
and “ cattle-rearer.”” For the lawgiver speaks in
some places of “* cattle-rearing,”’ in others of ‘‘ shep-
herding,” and people who have not acquired real 28
accuracy will perhaps suppose that these are synonym-
ous descriptions of the same pursuit, whereas they
denote different things when words are rendered in
the light of their deeper meaning. For though it is 29
customary to apply to those who have charge of
animals both names, calling them “ cattle-rearers ”’
and ‘‘ shepherds ”’ indiscriminately, yet we may not
do so when we are speaking of the reasoning faculty
to which the flock of the soul has been entrusted :
for this ruler of a flock is called a “ cattle-rearer ”
when he is a bad ruler, but, when a good and sterling
one, he receives the name of “ shepherd.”’ How this
is, we will at once shew. VII. Nature has produced 30
each one of us with “ cattle” as part of our being.
The living soul puts forth, as it were, from one root
two shoots, one of which has been left whole and
undivided and is called “ Mind,” while the other by
a sixfold division is made into seven growths, five
those’ of the senses and (two) of two other organs,
that of utterance and that of generation.? All this 3)
herd being irrational is compared to cattle, and by
nature’s law a herd cannot do without a governor.
Now when a man at once without experience in
ruling and possessed of wealth rises up and con-
stitutes himself a ruler, he becomes the author of a
multitude of evils to his charges. For he on his 39
part supplies provender lavishly, and the animals
gorging themselves beyond measure wax wanton
from abundance of food, wantonness being the true
offspring of excess, and in their wantonness they

123

33

34

35

PHILO

μέντοι σκιρτᾷ καὶ ἀφηνιάζει καὶ κατὰ μέρος
σκιδνάμενα διαλύει τὸ τῆς ἀγέλης συντεταγμένον
στῖφος. ὁ δὲ τέως ἡγεμὼν καταλειφθεὶς ὑπὸ τῶν
ἀρχομένων ἰδιώτης ἀνεφάνη, καὶ ἐπιτρέχει μὲν
σπουδάζων, εἴ τι δύναιτο συλλαβεῖν ἐξ ὑπαρχῆς
καὶ ὑπαγαγέσθαι: ὅταν δὲ ἀδυνατῇ, στένει καὶ
κλαίει τὴν ἰδίαν κακίζων εὐχέρειαν καὶ ἑαυτὸν τῶν
συμβεβηκότων αἰτιώμενος. τοῦτον δὴ τὸν τρό-
πον καὶ τὰ τῶν αἰσθήσεων θρέμματα, ἐπειδὰν ὁ
νοῦς ὑπτίως καὶ ῥᾳθύμως ἔχῃ, τῆς τῶν αἰσθητῶν
ἀπλήστως. ἐμφορούμενα a Bovias ἀπαυχενίζει τε
καὶ σκιρτᾷ καὶ πλημμελῶς ¢ ὅπῃ τύχοι φέρεται, καὶ
ὀφθαλμοὶ πρὸς πάντα ἀναπεπταμένοι τὰ ὁρατά,
καὶ ἃ μὴ θέμις ὁρᾶν, ἐξώκειλαν, καὶ ἀκοαὶ πάσας
φωνὰς παραδεχόμεναι καὶ μηδέποτε πληρούμεναι,
διψῶσαι δὲ ἀεὶ περιεργίας καὶ φιλοπραγμοσύνης,
ἔστι δὲ ὅπου καὶ ἀνελευθέρου χλεύης ἐκπεφοιτή-
κασιν. VIII. ἐπεὶ πόθεν ἄλλοθεν τὰ πανταχοῦ
τῆς οἰκουμένης θέατρα νομίζομεν ἀμυθήτων μυ-
ριάδων ἀνὰ πᾶσαν ἡμέραν πληροῦσθαι; οἱ γὰρ
ἀκουσμάτων καὶ θεαμάτων ἥττους καὶ ὦτα καὶ
ὀφθαλμοὺς χωρὶς ἡνιῶν ἐάσαντες φέρεσθαι καὶ
κιθαριστὰς καὶ κιθαρῳδοὺς καὶ πᾶσαν τὴν κεκλα-
σμένην καὶ ἄνανδρον μουσικὴν περιέποντες, ἔτι δὲ
ὀρχηστὰς καὶ τοὺς ἄλλους μίμους ἀποδεχόμενοι, ὁ ὅτι
σχέσεις καὶ κινήσεις ἐκτεθηλυμμένας | ἰσχονται καὶ
κινοῦνται, τὸν ἐπὶ σκηνῆς ἀεὶ πόλεμον συγκρο-
τοῦσι μήτε τῆς τῶν ἰδίων μήτε τῆς τῶν κοινῶν

* Or “actively promoting the warfare of the stage,” 1.6.
encouraging by their partisanship the rivalries and intrigues
of the actors. Mangey ‘‘factiones theatricas instaurant.”

124

ON HUSBANDRY, 32-35

become frolicsome and refuse to be controlled, and
getting separated in scattered groups they break
up the compact array of the flock. The erstwhile 33
ruler, forsaken by his subjects, is shewn to be a raw
hand, and runs after them anxious if possible to get
hold of some animal and bring it under control again.
Finding that he cannot do this, he weeps and groans,
cursing his own rashness, and blaming himself for
what has happened. Precisely in this way does that 34
other herd, our senses, act; whenever the mind gets
lazy and careless, they gorge themselves insatiably
with the lavish food brought in by the objects of sense,
shake off restraint, and get unruly, going at random
where they have no business to go. The eyes wide
open to all things visible, even those which it is not
right to look upon, meet with disaster. The ears
welcome all sounds and are never satisfied ; they are
athirst all the time for particulars about other people’s
business, in some cases for topics for vulgar jesting,
and go far and wide on these errands. VIII. From 35
what other quarter can wesuppose that the theatres
all over the world are filled every day with countless
myriads ? Those whom spectacles and musical per-
formances have made their slaves, allowing ears and
eyes to wander about unbridled; taken up with
flute-players and harpers and the whole range of
unmanly and effeminate music ; delighting in dancers
and other actors, because they put themselves into
indelicate positions and make indelicate movements ;
ever organizing a warfare as mimic as that on the
stage * without a thought for their own betterment or

Philo frequently uses cvyxporéw with πόλεμον in the sense of
“ organize’’ or “‘ wage’’; otherwise it might be taken as=
** applaud.”

125

PHILO

ἐπανορθώσεως πεφροντικότες, ἀλλὰ τὸν ἑαυτῶν οἱ
δυστυχεῖς διά τε ὀφθαλμῶν καὶ ὦτων ἀνατρέποντες

86 βίον. ἄλλοι δέ εἰσιν οἱ τούτων , ἀθλιώτεροι καὶ
κακοδαιμονέστεροι, OL τὴν γεῦσιν ὥσπερ ἐκ δεσμῶν
ἔλυσαν: ἡ δὲ πρὸς πᾶσαν σιτίων τε καὶ ποτῶν
«ἀπόλαυσιν» ἄφετος εὐθὺς ὁρμήσασα τά τε ἤδη
εὐτρεπισθέντα ἐπιλέγεται καὶ πεῖναν ἄληκτον καὶ
ἄπληστον ἴσχει τῶν ἀπόντων, ὡς, κἂν αἱ τῆς
γαστρὸς ἀποπληρωθῶσι δεξαμεναί, σπαργῶσαν ἔτι
καὶ μαιμῶσαν τὴν ἀεὶ κενὴν ἐπιθυμίαν περι-
βλέπεσθαι καὶ περιφοιτᾶν, μή τί που παροραθὲν
λείψανον ἀφεῖται, ἵνα καὶ τοῦτο παμφάγου “πυρὸς

37 δίκην ἐπιλιχμήσηται. γαστριμαργίᾳ τοίνυν ἡ ὁπα-
δὸς ἐκ φύσεως ἀκολουθεῖ συνουσίας ἡδονὴ μανίαν
ἔκτοπον καὶ οἷστρον ἀνεπίσχετον καὶ λύτταν
ἀργαλεωτάτην ἐπιφέρουσα: ὅταν γὰρ ὑπὸ ὀψο-

[306] φαγίας καὶ ἀκράτου καὶ πολλῆς | μέθης ἄνθρωποι
πιεσθῶσιν, οὐκέτι κρατεῖν ἑαυτῶν δύνανται, πρὸς
δὲ τὰς ἐρωτικὰς μίξεις ἐπειγόμενοι κωμάζουσι καὶ
θυραυλοῦσι, μέχρις ἂν τὸν πολὺν τοῦ πάθους ἀπ-

88 οχετευσάμενοι βρασμὸν ἠρεμῆσαι δυνηθῶσιν. οὗ
χάριν καὶ ἡ φύσις ὡς ἔοικεν ὑπογάστρια τὰ
συνουσίας ὄργανα ἐδημιούργησε, προλαβοῦσα ὅτι
λιμῷ μὲν οὐ χαίρει, πλησμονῇ δὲ ἕπεται καὶ πρὸς
τὰς ἰδίας ἐνεργείας ὑπανίσταται.

89 ΙΧ. Τοὺς οὖν τοῖς θρέμμασι τούτοις ἐπιτρέ-
ποντας ἀθρόων ὧν ὀρέγονται. πάντων ἐμφορεῖσθαι
κτηνοτρόφους. λεκτέον, ποιμένας δ᾽ ἔμπαλιν ὅσοι
τά τε ἀναγκαῖα καὶ αὐτὰ μόνα τὰ ἐπιτήδεια παρ-
ἔχουσι περιτεμνόμενοι καὶ ἀποκόπτοντες τὴν περιτ-

126

ON HUSBANDRY, 35-39

for that of the commonweal, but overthrowing (the
poor wretches !), by means of eyes and ears their
own life itself. Others there are more miserable 36
and ill-starred than these, who have let loose their
appetite like an animal which had been tied up.
Thus left at large it at once makes for all kinds of
enjoyment of eatables and drinkables, takes its pick
of what has already been served up, and develops

a ceaseless and insatiable craving for what is not on
the table. So, even if the receptacles of the belly
have been completely filled, taste still empty and
still swelling and panting goes about looking every-
where to see whether haply there are any leavings
that have been overlooked and let pass, that like an
all-devouring fire it may pick up this as well. Glut- 37
tony is naturally followed by her attendant, sexual
indulgence, bringing on extraordinary madness,
fierce desire and most grievous frenzy. For when
men have been loaded up with overeating and strong
drink and heavy intoxication, they are no longer
able to contro] themselves, but in haste to indulge
their lusts they carry on their revels and beset doors
until they have drained off the great vehemence of
their passion and find it possible to be still. This is 38
apparently the reason why Nature placed the organs
of sexual lust where she did, assuming that they do
not like hunger, but are roused to their special
activities when fulness of food leads the way.

IX. So we must give the name of cattle-rearers to 39
those who permit these creatures to gorge themselves
wholesale with all that they crave after. The title
of shepherds we must give on the other hand to such
as supply them with the necessaries of life only and
nothing more, pruning and cutting off all excessive

VOL. III E2 127

PHILO

A A 9 A A 9 ’ σ 9 ’
τὴν καὶ ἀλυσιτελῆ πᾶσαν ἀφθονίαν, ἥτις ἀπορίας
’
καὶ ἐνδείας οὐχ ἥκιστα βλάπτει, πρόνοιάν τε
λλὴ 37 A A 9 > Xr ’ ‘ e θ ’
πολλὴν ἔχουσι τοῦ μὴ ἐξ ἀμελείας καὶ ῥᾳθυμίας
νοσῆσαι τὴν ἀγέλην εὐχόμενοι μηδὲ τὰς ἔξωθεν

40 εἰωθυίας κατασκήπτειν νόσους ἐπιγενέσθαι. στοχά-

4]

42

ζονται δὲ οὐδὲν ἧττον καὶ τοῦ μὴ διασπασθεῖσαν
αὐτὴν σποράδην διασκεδασθῆναι, φόβον ἐπανα-
τεινόμενοι τὸν σωφρονιστὴν τῶν λόγῳ μηδέποτε
πειθομένων καὶ κολάσει χρώμενοι συνεχεῖ, μετρίᾳ
μὲν κατὰ τῶν ἰάσιμα νεωτεριζόντων, ἀφορήτῳ δὲ
κατὰ τῶν ἀνίατα: τὸ γὰρ εἶναι δοκοῦν ἀπευκτὸν
μέγιστον ἀγαθὸν ἀφραίνουσιν, ἡ κόλασις, ὥσπερ τοῖς
τὰ σώματα κάμνουσιν at ἰατρικαὶ ὗλαι. X. ταῦτα
τὰ ἐπιτηδεύματα ποιμένων ἐστίν, οἱ τῶν σὺν ἡδονῇ
βλαβερῶν τὰ μετὰ ἀηδίας προτιμῶσιν ὠφέλιμα.
οὕτως γοῦν σεμνὸν καὶ λυσιτελὲς νενόμισται τὸ
ποιμαίνειν, ὥστε τὸ μὲν ποιητικὸν γένος τοὺς
βασιλέας ποιμένας λαῶν εἴωθε καλεῖν, ὁ δὲ νομο-
θέτης τοὺς σοφούς, ot μόνοι πρὸς ἀλήθειαν βασιλεῖς
εἰσιν: ἄρχοντας γὰρ αὐτοὺς ὡς ἂν ποίμνης εἰσάγει
τῆς ἀνθρώπων ἁπάντων ἀλόγου φορᾶς.

Διὰ τοῦτο καὶ τῷ τελειωθέντι ἐξ ἀσκήσεως
᾿Ιακὼβ τὴν ποιμενικὴν ἐπιστήμην περιῆψε" ποι-
μαΐίνει γὰρ οὗτος τὰ πρόβατα Λάβαν, τῆς τοῦ
ἄφρονος ψυχῆς τὰ αἰσθητὰ μόνα καὶ φαινόμενα
νομίζούσης ἀγαθά, χρώμασι καὶ σκιαῖς ἠπατη-
μένης καὶ δεδουλωμένης" λευκασμὸς yap ἑρμηνεύε-

’ A a A
43 ται Λάβαν. καὶ Μωυσεῖ τῷ πανσόφῳ τὴν αὐτὴν

---- ὦ

@ See App. p. 490.
128

ON HUSBANDRY, 39-43

and hurtful luxuriance, a thing which does no less
harm than straitness and dearth. “* Shepherds ”’ too
are those who exercise much forethought that the
flock may not contract disease as the result of negli-
gence and laziness, praying too that there may be no
occurrence of such plagues as are wont to come as a
visitation which cannot be guarded against. No less 40
do they make it their aim that the flock may not be
broken up and scattered about. Fear is the corrector
of those who never obey reason. This they hold over
them, and have recourse to constant punishment, a
mild form in the case of those whose rebellion is
capable of being cured, but very severe in the case
of those whose wrongdoings defy curative treatment.
For that which is apparently much to be deprecated
is a very great boon to people who act senselessly,
just as physic is to people in bad bodily health.
X. These are the practices and ways of shepherds, 41
who prefer what is distasteful but beneficial to what
is pleasant but hurtful. So full of dignity and benefit
has the shepherd’s task been held to be, that poets
are wont to give to kings the title of “ shepherds of
peoples,” a title which the lawgiver bestows on the
wise. They are the only real kings, and he shews
them to us ruling, as a shepherd does his flock, over
the irrational tendency common to all mankind.

This is why he ascribed to Jacob, who was perfected 42
as the result of discipline, the shepherd’s lore. For
Jacob tends the sheep of Laban (Gen. xxx. 36), that
is to say, of the soul of the foolish one which considers
nothing good but sensible objects that meet the eye,
and which is deceived and enslaved by colours and
shadows ; for the meaning of “‘ Laban ”’ is ‘‘ whiten-

99

ing.’ He ascribes the same profession to Moses, the 43
129

[807]

44

45

PHILO

τέχνην ἀνατίθησι: καὶ yap οὗτος ποιμὴν ἀπο-
δείκνυται. διανοίας τῦφον πρὸ ἀληθείας ἀσπαζο-
μένης καὶ πρὸ τοῦ εἶναι τὸ δοκεῖν | ἀποδεχομένης"
περισσὸς γὰρ ᾿Ιοθὸρ ἑρμηνεύεται, περιττὸν δὲ καὶ
ἐπεισηγμένον ἀπλανεῖ βίῳ πρὸς ἀπάτην τῦφος, ᾧ
καὶ τὰ κατὰ πόλεις ἕτερα παρ᾽ ἕτέροις, οὐ τὰ αὐτὰ
δίκαια παρὰ πᾶσιν, ἔθος εἰσηγεῖσθαι τὰ κοινὰ τῆς
φύσεως καὶ ἀκίνητα νόμιμα οὐδ᾽ ὄναρ ἰδόντι"
λέγεται γὰρ ὅτι “᾿ Μωυσῆς ἦν ποιμαίνων τὰ προ-
βατα ᾿Ιοθὸρ τοῦ ἱερέως Μαδιάμ. ” ὁ δ᾽ αὐτὸς οὗτος
εὔχεται, μὴ ὡς ἀνεπιτρόπευτον ποίμνην τὸν ὄχλον
καὶ λεὼν' ἅπαντα τῆς ψυχῆς ἀφεθῆναι, τυχεῖν δὲ
ἀγαθοῦ ποιμένος ἐξάγοντος μὲν ἀ ἀπὸ τῶν ἀφροσύνης
καὶ ἀδικίας καὶ πάσης κακίας δικτύων, εἰσάγοντος
δὲ εἰς τὰ παιδείας καὶ τῆς ἄλλης ἀρετῆς δόγματα"
ἃς ἐπισκεψάσθω ᾿ γάρ φησι “᾿ κύριος ὁ θεὸς τῶν
πνευμάτων καὶ πάσης σαρκὸς ἄνθρωπον ἐπὶ τῆς
συναγωγῆς ταύτης. εἶτα ὀλίγα προσειπὼν ἐπι-
φέρει" “᾿ καὶ οὐκ ἔσται ἡ συναγωγὴ κυρίου ὡσεὶ
πρόβατα, οἷς οὐκ ἔστι ποιμήν. ᾿ ΧΙ, ἀλλ᾽ οὐκ
ἄξιον εὔχεσθαι μὴ χωρὶς ἐπιστάτου καὶ ἡγεμόνος
ἐαθῆναι τὸ «συγγενὲς καὶ συμφυὲς ἡμῶν ἑκάστῳ
ποίμνιον, ὡς μὴ τῆς ᾿φαυλοτάτης τῶν κακο-
πολιτειῶν ὀχλοκρατίας, ἣ ἣ παράκομμα τῆς ἀρίστης
δημοκρατίας ἐστίν, ἀναπλησθέντες θορύβοις καὶ
ταραχαῖς καὶ ἐμφυλίοις στάσεσιν ἀεὶ χρώμενοι

“- 9 \ 3 ’ l4 > ’
46 διατελῶμεν; οὐ μὴν ἀναρχία μόνον ὀχλοκρατίαν

’ l4 > 3 e \ l4 A ’
τίκτουσα δεινόν, ἀλλ᾽ ἡ καὶ παρανόμου καὶ βιαίου

1 uss. κλαίων et alia.

@ See App. p. 490.
130

ON HUSBANDRY, 43-46

all-wise ; for he also is appointed shepherd of a mind
that welcomes conceit in preference to truth, and
approves pair in preference to peng: For
‘* Jethro ”’ or ‘‘ Jothor’”’ means ‘‘ uneven,? ’”’ and self-
conceit is an uneven and adventitious thing that
comes in to beguile a fixed and steady life. Tt is a
quality whose way is to introduce principles of right
varying city by city; of one kind in this city, of
another kind in that ; not the same rule of right in
all. The ordinances of nature that apply to all alike
and are immovable it has never seen even in a dream.
What we are told is that “ Moses was shepherding
the sheep of Jethro the priest of Midian ”’ (Exod.
iii. 1). This same Moses prays that the whole multi- 44
tude of the soul-folk may not be left as an untended
flock, but may be given a good shepherd, leading them
forth away from the snares of folly and injustice and
all wickedness, and leading them in to imbibe all that
discipline and virtue in its other forms would teach
them. For he says, “ Let the Lord, the God of the
spirits and of all flesh, appoint a man over this congre-
gation;”’ then, after adding a few words, he con-
tinues, ‘“ And the congregation of the Lord shall not
be as sheep that have no shepherd ᾿᾿ (Numb. xxvii.
16f.). XI. Is it not well to pray that the flock linked 45
to each one of us by a common birth and a common
growth may not be left without a ruler and guide ?
So might mob-rule, the very worst of bad constitu-
tions, the counterfeit of democracy, which is the best
of them, infect us, while we spend our days in ceaseless
experience of disorders, tumults and intestine broils.
Anarchy, however, the mother of mob-rule, is not our 46
only danger. We have to dread also the uprising of

some aspirant to sovereign power, forcibly setting law
131

PHILO

, A 9
τινὸς ἐφ᾽ ἡγεμονίαν ἐπανάστασις" τύραννος γὰρ ἐκ
φύσεως ἐχθρός, πόλεων μὲν ἄνθρωπος, σώματος
δὲ καὶ ψυχῆς καὶ τῶν καθ᾽ ἑκάτερον πραγμάτων ὁ
τὴν ἀκρόπολιν ἐπιτετειχικὼς ἑκάστῳ θηριωδέ-

lon) > aA A 9 Ὁ 4 e
47 στατος νοῦς. ἀλυσιτελεῖς δὲ οὐχ αὗται μόνον at
δεσποτεῖαι, ἀλλὰ καὶ τῶν λίαν ἐπιεικῶν ἀρχαί τε
’ A
Kal προστασίαι: χρηστότης yap πρᾶγμα εὐκατα-
φρόνητον καὶ ἑκατέροις, ἄρχουσί τε καὶ ὑπηκόοις,
a A 93 A A
βλαβερόν, τοῖς μὲν ἐκ τῆς τῶν ὑποτεταγμένων εἰς
A
αὐτοὺς ὀλιγωρίας μηδὲν μήτε ἴδιον μήτε κοινὸν
9 , ὃ ’ 3 9 Φ 4 4
ἐπανορθώσασθαι δυναμένοις. ἔστι δ᾽ ὅτε καὶ τὰς
> aA
ἡγεμονίας ἀναγκαζομένοις ἀποτίθεσθαι, τοῖς δὲ ἐκ
συνεχοῦς τῆς πρὸς τοὺς ἄρχοντας ὀλιγωρίας πειθοῦς
A . oA > A ~
ἠμεληκόσι καὶ ἀδεῶς, ἐπὶ μεγάλου κακοῦ κτήσει
Ul ,
48 περιποιησαμένοις αὐθάδειαν. τούτους μὲν «οὖν»
9 ’ A ’
θρεμμάτων, ἐκείνους δὲ κτηνοτρόφων οὐδὲν νομι-
, ’ e \ \ Μ > 9 ,
στέον διαφέρειν: οἱ μὲν yap τρυφᾶν ἐν ἀφθόνοις
Φ 3 , eg \ , > ai
ὕλαις ἀναπείθουσιν, ot δὲ τὸν κόρον ἀδυνατοῦντες
3 ’ A A [4
φέρειν ἐξυβρίζουσι. χρὴ δὲ ὥσπερ aimddov 7
Ἅ ’᾽ “Ἂ A
βουκόλον ἢ ποιμένα ἢ κοινῶς νομέα τὸν ἡμέτερον
- \ , \ i =
[308] ἄρχειν νοῦν τὸ | συμφέρον πρὸ τοῦ ἡδέος ἑαυτῷ τε
καὶ τοῖς θρέμμασιν αἱρούμενον.
A A 4 “--ὠ
4 ΧΙ. ἯἩ δὲ τοῦ θεοῦ ἐπίσκεψις πρῶτον σχεδὸν
καὶ μόνον αἴτιον τοῦ τὰ μέρη τῆς ψυχῆς μὴ ἀν-
επιτρόπευτα ἀφεθῆναι, τυχεῖν δὲ ἀνυπαιτίου καὶ
, > A , ae
πάντα ἀγαθοῦ ποιμένος: οὗ κατασταθέντος ἀμή-

1 Mss. καταδεὲς or κατὰ δέος,

132

ON HUSBANDRY, 46-49

at naught. For a tyrant is a natural enemy. In
cities this enemy is man; to body and soul and all
the interests of each of these, it is an utterly savage
mind, that has turned our inner citadel into a fortress
from which to assail us. Nor is it only from these 47
tyrannies that we derive no benefit. We gain nothing
from the rule and governance of men who are too
good and gentle. For kindness is a quality open to
contempt, and injurious to both sides, both rulers and
subjects. The former, owing to the slight esteem in
which they are held by those placed under their
authority, are powerless to set right anything that is
wrong either with individual citizens or with the
commonwealth. In some instances they are actually
compelled to abdicate. Their subjects, as the result
of habitual contempt for their rulers, have come to
disregard their moral suasion, and undeterred by fear,
have, at the cost of incurring a great evil, made the
acquisition of stubbornness. These, therefore, we 48
must regard as differing in no respect from cattle, nor
their rulers from cattle-rearers. The latter induce
them to luxuriate in abundance of material comforts ;
the former, powerless to bear the overfeeding, wax
wanton. But our mind ought to rule as a goat-herd,
or a cow-herd, or a shepherd, or, to use a general
term, as a herdsman, as one who chooses both for
himself and the creatures he tends what is advan-
tageous in preference to what is agreeable.

XII. That which brings it about that the different 49
parts of the soul are not left to drift with no one to
watch over them, is, we may say, mainly, nay solely,
God’s care and oversight. It secures for the soul the
benefit of a blameless and perfectly good shepherd.
When He has been set over it there is no possibility

133

50

51

52

PHILO

χανον τὴν σύνοδον τῆς διανοίας γενέσθαι σποράδα.
ὑπὸ γὰρ μίαν καὶ τὴν αὐτὴν σύνταξιν ἐξ ἀνάγκης

ανεῖται πρὸς τὴν ἑνὸς ἐπιστασίαν ἀφορῶσα, ἐπεὶ
τό γε πολλαῖς ὑπακούειν ἀρχαῖς ἀναγκάζεσθαι
βαρύτατον ἄχθος.

Οὕτως μέντοι τὸ ποιμαίνειν ἐστὶν ἀγαθόν, ὥστε
οὐ βασιλεῦσι μόνον καὶ σοφοῖς ἀνδράσι καὶ ψυχαῖς
τέλεια κεκαθαρμέναις ἀλλὰ καὶ θεῷ τῷ πανηγεμόνι
δικαίως ἀνατίθεται. τούτου δὲ ἐγγυητὴς οὐχ ὃ
τυχὼν ἀλλὰ προφήτης ἐστίν, ᾧ καλὸν πιστεύειν, 6
Tas ὑμνῳδίας ἀναγράψας" λέγει γὰρ ὧδε" “κύριος
ποιμαίνει με, καὶ οὐδέν με ὑστερήσει. τοῦτο
μέντοι τὸ ἄσμα παντὶ φιλοθέῳ μελετᾶν ἐ ἐμπρεπές,
τῷ δὲ δὴ κόσμῳ καὶ διαφερόντως: καθάπερ γάρ
τινα ποίμνην γῆν καὶ ὕδωρ καὶ ἀέρα καὶ πῦρ καὶ
ὅσα ἐν τούτοις φυτά τε αὖ καὶ ζῷα, τὰ μὲν θνητὰ
τὰ δὲ θεῖα, ἔτι δὲ οὐρανοῦ φύσιν. καὶ ἡλίου καὶ
σελήνης περιόδους καὶ τῶν ἄλλων ἀ ἀστέρων τροπάς
τε αὖ καὶ χορείας ἐναρμονίους 6 ποιμὴν καὶ
βασιλεὺς θεὸς ἄ ἄγει! κατὰ δίκην καὶ νόμον, προστησά-
μενος τὸν ὀρθὸν αὑτοῦ λόγον καὶ πρωτόγονον υἱόν,
ὃς τὴν ἐπιμέλειαν τῆς ἱερᾶς ταύτης ἀγέλης οἷά
τις μεγάλου βασιλέως ὕπαρχος διαδέξεται" καὶ γὰρ
εἴρηταί jou: “ ᾿Ιδοὺ ἐγώ εἰμι, ἀποστέλλω ἄγγελόν
μου εἰς πρόσωπόν σου τοῦ «φυλάξαι σε ἐν. τῇ
ὁδῷ." ' λεγέτω τοίνυν καὶ ὃ κόσμος ἅπας, ἡ
μεγίστη καὶ τελεωτάτη τοῦ ὄντος θεοῦ ποίμνη"

κύριος ποιμαίνει με, καὶ οὐδέν με ὑστερήσει."

δ8 λεγέτω καὶ ἕκαστος τῶν ἐν μέρει τὸ αὐτὸ τοῦτο

μὴ τῇ διὰ γλώττης καὶ στόματος ῥεούσῃ φωνῇ
πρὸς βραχεῖαν ἀέρος ἐξικνουμένῃ μοῖραν, ἀλλὰ τῇ
τῆς διανοίας εὐρυνομένῃ καὶ τῶν τοῦ παντὸς
134

ON HUSBANDRY, 49-53

of the union of the mind’s parts being dissolved.
For, having been brought under one and the same
direction, it will evidently have to look only to the
guidance of a single chief. For to be compelled to
give heed to many authorities is a very heavy burden.
Indeed, so good a thing is shepherding that it is 50
justly ascribed not to kings only and wise men and
perfectly cleansed souls but also to God the All-
Sovereign. The authority for this ascription is not
any ordinary one but a prophet, whom we do well to
trust. This is the way in which the Psalmist speaks :
“ The Lord shepherds me and nothing shall be lacking
to me” (Ps. xxiii. 1). It well befits every lover of 51
God to rehearse this Psalm. But for the Universe it
is a still more fitting theme. For land and water and
air and fire, and all plants and animals which are in
these, whether mortal or divine, yea and the sky, and
the circuits of sun and moon, and the revolutions and
rhythmic movements of the other heavenly bodies,
are like some flock under the hand of God its King
and Shepherd. This hallowed flock He leads in
accordance with right and law, setting over it His
true Word and Firstborn Son Who shall take upon
Him its government like some viceroy of a great king ;
for it is said in a certain place: “‘ Behold I AM, I send
My Angel before thy face to guard thee in the way ”’
(Exod. xxiii. 20). Let therefore even the whole 52
universe, that greatest and most perfect flock of the
God who IS, say, “The Lord shepherds me, and
nothing shall fail me.’’ Let each individual person 53
too utter this same cry, not with the voice that
glides forth over tongue and lips, not reaching beyond
a short space of air, but with the voice of the under-
standing that has wide scope and lays hold on the

135

PHILO

e ’ U4 9 ’ A ~ 9
[309] ἁἀπτομένῃ περάτων" | ἀμήχανον yap τῶν επι-
βαλλόντων ἔνδειαν εἶναί τινος ἐπιστατοῦντος θεοῦ
πλήρη καὶ τέλεια τἀγαθὰ τοῖς οὖσιν ἅπασιν
δά εἰωθότος χαρίζεσθαι. XIII. παγκάλη δὲ εἰς ὁσιό-
τητα παραίνεσις ἡ διὰ τοῦ λεχθέντος ᾷἄσματος" τῷ
A 3 e A ’ A LAA ὃ ~ ” “~ δὲ
γὰρ ὄντι ὁ μὲν πάντα τὰ ἄλλα δοκῶν ἔχειν, τῇ δὲ
A
ἑνὸς προστασίᾳ δυσχεραίνων, ἀτελὴς καὶ πένης"
Ψ A ¢ A A , A A a \ ’
ἥτις δὲ ὑπὸ θεοῦ ποιμαίνεται ψυχὴ τὸ ἕν καὶ μόνον
ἔχουσα, οὗ τὰ πάντα ἐκκρέμαται, ἀπροσδεὴς
εἰκότως ἐστὶν ἄλλων, οὐ τυφλὸν πλοῦτον, βλέ-
ποντα δὲ καὶ σφόδρα ὀξυδορκοῦντα θαυμάζουσα.
’ ’ e A 9 , A
55 Tovrtov πάντες of μαθηταὶ εἰς σύντονον Kal
, ” Ss A ’
δυσαπάλλακτον ἔρωτα ἦλθον, διὸ κτηνοτροφίαν
γελάσαντες ἐξεπόνησαν ποιμενικὴν ἐπιστήμην.
A \
56 τεκμήριον δέ: 6 τὴν περὶ σῶμα Kal Tas κενὰς
’ e ’ 9." A 9 ’ 4 A
δόξας ὑπόθεσιν ἀεὶ μελετῶν ᾿Ιωσήφ, ἄρχειν μὲν
καὶ ἐπιστατεῖν ἀλόγου φύσεως οὐκ ἐπιστάμενος---
’ A 3 >? A A 9 ’ 1 9 A
πρεσβύταις yap ἔθος ἐπὶ τὰς ἀνυπευθύνους" ἀρχὰς
A a >
καλεῖσθαι, νέος δέ ἐστιν οὗτος ἀεί, κἂν TO χρόνου
μήκει γῆρας ἐπιγινόμενον ἐνέγκηται---, τρέφειν
δὲ 3 Ἁ ‘ 4, e Ul \ A
€ εἰωθὼς Kat συναύξειν ὑπολαμβάνει καὶ τοὺς
’ A ’ ’ e
φιλαρέτους πεῖσαι δυνήσεσθαι μεταβάλλειν ὡς
’ ~ 9
αὐτόν, ἵνα τῶν ἀλόγων καὶ ἀψύχων περιεχόμενοι
μηκέτ᾽ ἐνευκαιρεῖν δύνωνται τοῖς λογικῆς ψυχῆς
57 ἐπιτηδεύμασι: φησὶ γάρ: ἂν ὁ βασιλεὺς νοῦς τῆς
σωματικῆς χώρας πυνθάνηται, τί τὸ ἔργον ὑμῶν,
9 “A
ἀποκρίνεσθε: ἄνδρες κτηνοτρόφοι ἐσμέν. τοῦτο
1 vss. ἀνυπαιτίους.

136

ON HUSBANDRY, 53-57

ends of the universe. For it cannot be that there
should be any lack of a fitting portion, when God
rules, whose wont it is to bestow good in fullness and
perfection on all that is.. XIII. Magnificent is the 54
call to holiness sounded by the psalm just quoted ;
for the man is poor and incomplete in very deed,
who, while seeming to have all things else, chafes at
the sovereignty of One; whereas the soul that is
shepherded of God, having the one and only thing
on which all depend, is naturally exempt from want
of other things, for it worships no blind wealth, but
a wealth that sees and that with vision surpassingly
keen.

An intense and unquenchable love for this wealth δ
was entertained by all who belonged to its school,
and this made them laugh cattle-rearing to scorn and
spend labour on the lore of shepherding. The history
of Joseph affords proof of this. Joseph, always having 56
as the object of his thought and aim the rule of life
based on the body and on the surmises of vain imagina-
tion, does not know how to govern and direct irrational
natures. To offices such as this which are subject to
no higher control older men are generally called ;
but he is always a young man, even if he have attained
the old age that comes on us by mere lapse of time.
Being accustomed to feed and fatten irrational
natures instead of ruling them, he imagines that he
will be able to win the lovers of virtue also to change
over to his side in order that, devoting themselves to
irrational and soulless creatures, they may no longer
be able to find time for the pursuits of a rational soul.
For he says, “ If that Mind, whose realm is the body, 57
inquire what vour work is, tell him in reply, We are
cattle-rearers ᾿᾿ (Gen. xlvi. 33 f.). On hearing this

137

58

59

60

61
[310]

PHILO

ἀκούσαντες κατὰ TO εἰκὸς δυσχεραίνουσιν, εἰ
ἡγεμόνες ὄντες ὑπηκόων τάξιν ἔχειν ὁμολογή-
σουσιν" ot μὲν γὰρ τροφὰς ταῖς αἰσθήσεσι διὰ τῆς
τῶν αἰσθητῶν. ἀφθονίας εὐτρεπιζόμενοι δοῦλοι
γίνονται τῶν τρεφομένων καθάπερ δεσποίναις
οἰκέται φόρον τελοῦντες καθ᾽ ἑκάστην ἡμέραν
ἀναγκαῖον, ἄρχοντες δὲ οὗ τούτων ἐπιστατοῦντες
καὶ τὰ περιττὰ τῆς εἰς ἀπληστίαν ὁρμῆς αὐτῶν
ἐπιστομίζοντες. τὸ μὲν οὖν πρῶτον Kaito. τοῦ
λεχθέντος οὐ καθ᾽ ἡδονὴν a ἀκούσαντες ἐχεμυθήσουσι
περιττὸν ἡγούμενοι τὸ μὴ μαθησομένοις διαφορὰν
κτηνοτροφίας καὶ ποιμενικῆς ὑφηγεῖσθαι, αὖθις δὲ
ὅταν ὃ περὶ τούτων ἀγὼν ἐνστῇ, διαγωνιοῦνται
πάσῃ δυνάμει καί, πρὶν ἀνὰ κράτος ἑλεῖν, οὐκ
ἀνήσουσι τὸ τῆς φύσεως ἐλεύθερόν τε καὶ εὐγενὲς
καὶ ἡγεμονικὸν τῷ ὄντι ἐπιδειξάμενοι: πυνθανο-
μένου γοῦν τοῦ βασιλέως “Ὧτί τὸ ἔργον ὑμῶν; ᾿
ἀποκρίνονται" “ ποιμένες ἐσμέν, καὶ οὗ πατέρες
ἡμῶν." XIV. εἶτ᾽ οὐκ ἂν δόξαιεν ἐπὶ ποιμενικῇ
τοσοῦτον αὐχεῖν, ὅσον οὐδὲ ἐπὶ τῷ τοσούτῳ κράτει
τῆς ἀρχῆς ὁ προσομιλῶν αὐτοῖς βασιλεύς; οἵ γε
οὐχ αὑτοῖς μόνοις τὴν προαίρεσιν τοῦ βίου τούτου
μαρτυροῦσιν, ἀλλὰ καὶ τοῖς πατράσιν αὐτῶν, ὡς
σπουδῆς. καὶ ἐπιμελείας ἁπάσης | ἀξίου: καίτοι γε,
εἰ μὲν ἦν περὶ αἰγῶν ἢ προβάτων ἐπιμελείας ὁ
λόγος, κἂν ἴσως ἠδέσθησαν ὁμολογεῖν ἀτιμίαν
φυγόντες: ἄδοξα γὰρ καὶ ταπεινὰ τὰ τοιαῦτα παρὰ
τοῖς ὄγκον μὲν εὐτυχίας τὸν ἄνευ φρονήσεως περι-
βεβλημένοις καὶ μάλιστα βασιλεῦσι νενόμισται"

138

ON HUSBANDRY, 57-61

they are vexed, as we might expect, that, being rulers,
they are to admit that they occupy the position of
subjects ; for those, who prepare food for the senses 58
by means of the lavish abundance of sensible objects,
become slaves of those whom they feed, compelled
day by day, like household servants to mistresses,
to render the appointed due ; whereas the place of
rulers is held by those who exercise authority over
the senses, and check their excessive impulse to greed.
At first his brethren, though far from pleased at 59
hearing what was said to them, will hold their peace,
deeming it superfluous trouble to set forth to those
who will not learn the difference between cattle-
feeding and shepherding ; but afterwards when the
contest regarding these matters is upon them, they
will engage in it with all their might, and, until they
have carried the day, they will never relax their
efforts to make manifest the free and noble and truly
princely character that pertains to their nature.
When the king asks them “ What is your work?”
they answer ‘“‘ We are shepherds, as were our fathers ”’
(Gen. xlvii. 3). XIV. Aye indeed! Does it not seem 60
as though they were more proud of being shepherds
than is the king, who is talking to them, of all his
sovereign power? They proclaim that not they only
but their fathers also deliberately chose this course
of life as worthy of entire and enthusiastic devotion.
And yet, if the care of literal goats or sheep was what 61
was meant, they would perhaps, in their shrinking
from disgrace, have been actually ashamed to own
what they were ; for such pursuits are held mean and
inglorious in the eyes of those who have compassed
that importance, wholly devoid of wisdom, that comes
with prosperity, and most of all in the eyes of mon-

139

PHILO

A A A 3 ’ 4
6270 δὲ Αἰγυπτιακὸν ἐκ φύσεως καὶ διαφερόντως
ἐστὶν ὑπέραυχον, ὁπότε μικρά τις αὐτὸ μόνον αὔρα
καταπνεύσειεν εὐπραγίας, ὡς χλεύην καὶ πλατὺν
γέλωτα ἡγεῖσθαι τὰς τῶν δημοτικωτέρων ἀνθρώπων
A A
63 περὶ βίον σπουδάς Te Kal φιλοτιμίας. ἐπειδὴ δὲ
A “-- A A
περὶ τῶν ἐν ψυχῇ δυνάμεων λογικῶν τε ad καὶ
3 , A e
ἀλόγων πρόκειται σκοπεῖν, εἰκότως αὐχήσουσιν οἱ
πεπεισμένοι ὅτι δύνανται κρατεῖν τῶν ἀλόγων
A A 4
θά συμμάχοις χρώμενοι Tats λογικαῖς. ἐὰν μέντοι τις
’
βάσκανος καὶ φιλεγκλήμων αἰτιώμενος φάσκῃ"
«--Ἠ 3 aA A Con
πῶς οὖν ποιμενικὴν τέχνην διαπονοῦντες καὶ τῆς
lo ’
συμφυοῦς ποίμνης ἐπιμέλειαν ἔχειν καὶ προστασίαν
A \
ἐπαγγελλόμενοι προσορμίσασθαι τῇ σώματος Kal
“" 9
παθῶν χώρᾳ διενοήθητε, Αἰγύπτῳ, ἀλλ᾽ οὐχ
e A lo. 93 A ; ’
ἑτέρωσε τὸν πλοῦν ἐποιήσασθε; μετὰ παρρησίας
αὐτῷ λεκτέον, ὅτι ‘‘ παροικεῖν, οὐ κατοικεῖν
65 ἤλθομεν.᾽᾽ τῷ γὰρ ὄντι πᾶσα ψυχὴ σοφοῦ πατρίδα
A 9 ’ ’ A ~ 3 A 4 \
μὲν οὐρανόν, ξένην δὲ γῆν ἔλαχε, καὶ νομίζει τὸν
A ’ t to A de , }θ A
μὲν σοφίας οἶκον ἴδιον, τὸν δὲ σώματος ὀθνεῖον,
a aA e
66 ᾧ Kal παρεπιδημεῖν οἴεται. οὐκοῦν ἐπειδὰν ὁ
> λ 4 A aA A A A 9 ΄λ
ἀγελάρχης νοῦς παραλαβὼν τὴν ψυχῆς ἀγέλην
’ 4 , , 9 ’ >
νόμῳ φύσεως διδασκάλῳ χρώμενος εὐτόνως ἀφ-
aA A \
ηγῆται, δόκιμον αὐτὴν Kal σφόδρα ἐπαινετὴν ἀπερ-
γάζεται, ὅταν δὲ παρανομίᾳ ῥᾳθύμως καὶ ἀνειμένως
A
προσφερόμενος, ψεκτήν. εἰκότως τοίνυν ὁ μὲν
βασιλέως ὄνομα ὑποδύσεται ποιμὴν προσαγο-
e 9 “- A
ρευθείς, ὁ δ᾽ ὀψαρτυτοῦ τινος ἢ σιτοπόνου κτηνο-

140

ON HUSBANDRY, 62-66

archs. The spirit of the Egyptians too is by nature 62
arrogant even beyond that of other men, whenever
a feeble breath only of good fortune has blown over
it, and this arrogance makes them treat the aims in
life and the ambitions of more common people as
matter for rude jesting and loud ridicule. But seeing 63
that the subject propounded for consideration is that
of the rational and irrational faculties in the soul,
those will have ground for boasting who are convinced
that they are able by employing the rational faculties
as their allies to get the better of those which are
irrational. If, however, some malignant and con- 64
tentious person find fault with them and say, “ον
is it, then, that, devoting your labour to the science
of shepherding, and professing to bestow the care of
leaders on the flock that lives and grows with your
life and growth, you conceived the idea of coming to
anchor in Egypt, the land of the body and the pas-
sions, instead of voyaging to some different port ?”
—we may confidently say to him “ We came to
sojourn (Gen. xlvii. 4)—not to settle there ’’; for in 65
reality a wise man’s soul ever finds heaven to be his
fatherland and earth a foreign country, and regards
as his own the dwelling-place of wisdom, and that of
the body as outlandish, and looks on himself as a
stranger and sojourner in it. Accordingly when 66
Mind, the ruler of the flock, taking the flock of the
soul in hand with the law of Nature as his instructor
shews it the way with vigorous leadership, he renders
it well worthy of praise and approval, even as he
subjects it to blame if he disregard Nature’s law and
behave slackly and carelessly. With good reason,
then, will the one take on him the name of king and
be hailed “ shepherd ,”’ but the other that of a sort

141

67

68

[311]

69

70

PHILO

τρόφος ἐπιφημισθείς, εὐωχίαν καὶ θοίνην ἀδηφαγεῖν
ρέμμασιν εἰωθόσιν εὐτρεπιζόμενος.

ΧΥ. Ὃν δὴ τρόπον γεωργὸς μὲν ἐργάτου γῆς,
ποιμὴν δὲ κτηνοτρόφου διενήνοχεν, οὐκ ἀμελῶς
ἐπιδέδειχα. καὶ τρίτον ἡ δ᾽ ἐστὶ συγγένειάν τινα ἔχον
πρὸς τὰ λεχθέντα, περὶ οὗ νῦν ἐροῦμεν" ἱππέα τε
γὰρ καὶ ἀναβάτην οὐ μόνον ἄνθρωπον ἐποχούμενον
ἐποχουμένου χρεμετιστικῷ ζῴῳ μακρῷ διαφέρειν
ἡγεῖται, ἀλλὰ καὶ λογισμὸν λογισμοῦ. ὃ μὲν
τοίνυν ἄνευ τέχνης ἱππικῆς ἐπιβεβηκὼς λέγεται
μὲν εἰκότως ἀναβάτης, ἐκδέδωκε δὲ ἑαυτὸν ἀλόγῳ
καὶ -σκιρτητικῷ θρέμματι, ὥσθ᾽ ὅπῃ ἂν ἐκεῖνο
Ἰ χωρῇ | ᾿κεῖσε πάντως ἀναγκαῖον φέρεσθαι καὶ μὴ
προὶ ‘seve χάσμα yas ἢ βαθύν τινα βόθρον ὑπὸ
τῆς ἐν τῷ δρόμῳ ῥύμης κατακρημνισθῆναι [συν-
ηνέχθη} καὶ συγκαταποθῆναι τὸν φερόμενον. ὁ
δ᾽ ἱππεὺς πάλιν, ὅταν. ἀνέρχεσθαι. μέλλῃ, χαλινὸν
ἐντίθησι κἄπειτ᾽ ἐφαλλόμενος τῆς περιαυχενίου
χαΐτης ἐνείληπται καὶ φέρεσθαι δοκῶν αὐτός, εἰ
δεῖ τἀληθὲς εἰπεῖν, ἄγει τὸ κομίζον τρόπον
κυβερνήτου" καὶ γὰρ ἐκεῖνος ἄγεσθαι δοκῶν ὑπὸ
νεὼς τῆς κυβερνωμένης ἄγει πρὸς ἀλήθειαν αὐτὴν
καὶ ἐφ᾽ οὗς ἐπείγεται παραπέμπει λιμένας. ὅταν
μὲν οὖν εὐηνίως προέρχηται, καταψήχει. ὁ ἱππεὺς
ὡς ἂν ἐπαινῶν τὸν ἵππον, ὅταν δὲ σὺν πλείονι
ὁρμῇ πέραν ἐκφέρηται τοῦ μετρίου, μετὰ βίας
εὐτόνως ἀναχαιτίζει, ὡς ὑπανεῖναι τοῦ τάχους"
ἐὰν δὲ ἀπειθῶν ἐπιμένῃ, λαβὼν τοῦ χαλινοῦ ὅλον
ἀντέσπασε καὶ ἀντιπεριήγαγεν αὐτοῦ τὸν αὐχένα,

@ Or “mounted man.”’
> Or “the man mounted on him.”

142

ON HUSBANDRY, 66-70

of cook or baker and be entitled “ cattle-feeder,”’
serving up rich fare as a feast for beasts who make a
habit of gluttony.

XV. I have taken some pains to shew in what way 67
a husbandman differs from a worker on the soil, and
a shepherd from a feeder of cattle. There is a third
head akin to those that have been dealt with, and of
it we will now speak. For the lawgiver holds that a
horseman differs greatly from a rider, not only when
each is a man seated on a neighing animal but when
each is a process of reasoning. Well then, he who
being without skill in horsemanship is on a horse’s
back is naturally called a rider. He has given him- 68
self over to an irrational and capricious beast, the
consequence being that, wherever the creature goes,
thither he must of absolute necessity be carried, and
that the animal, not having caught sight in time of an
opening in the ground or of some deep trench, is
hurled headlong owing to the violence of his pace,
and his rider ὃ is borne to destruction with him. The 69
horseman, on the other hand, when he is about to
mount, puts the bit in the horse’s mouth and then as
he leaps on its back, seizes hold of its mane, and,
though seeming to be borne along, himself in actual
fact leads, as a pilot does, the creature that is carrying
him. For the pilot also, while seeming to be led by
the ship which he is steering, in reality leads it, and
convoys it to the ports which he is anxious to reach.
When the horse goes ahead in obedience to the rein, 70
the horseman strokes him as though he were praising
him, but when he gets too impetuous and exceeds
the suitable pace, he uses force and pulls back his head
strongly, so as to lessen his speed. If he goes on
being refractory, he grips the bit and pulls his whole

143

PHILO

11 ὡς ἐξ ἀνάγκης στῆναι" Kal πρὸς, σκιρτήσεις μὲν
καὶ τοὺς συνεχεῖς ἀφηνιασμούς εἰσι μάστιγες καὶ
μύωπες εὐτρεπεῖς καὶ τἄλλ᾽ ὅσα πωλοδάμναις
ἵππων κατεσκεύασται κολαστήρια. καὶ θαυμαστὸν
οὐδέν" ἀνιόντος “γὰρ τοῦ ἱππέως καὶ ἃ ἱππικὴ τέχνη
ouvavepxeTat, ὥστε δύο ὄντες καὶ ἐποχούμενοι καὶ
ἐπιστήμονες εἰκότως ἑνὸς καὶ ὑποβεβλημένου καὶ
ἀπαραδέκτου τέχνης ζῴου περιέσονται.

72 XVI. Μεταβὰς τοίνυν ἀπὸ τῶν χρεμετιζόντων
καὶ τῶν ἐποχουμένων αὐτοῖς τὴν σαυτοῦ ψυχὴν εἰ
θέλεις ἐρεύνησον᾽ εὑρήσεις γὰρ ἐν τοῖς μέρεσιν
αὐτῆς καὶ ἵππους καὶ ἡνίοχον καὶ ἀναβάτην, ὅ ὅσαπερ

73 καὶ ἐν τοῖς ἐκτός. ἵπποι μὲν οὖν ἐπιθυμία καὶ
θυμός εἰσιν, ὃ μὲν ἄρρην, ἡ δὲ θήλεια. διὰ τοῦθ᾽
δ μὲν γαυριῶν ἄφετος εἶναι βούλεται καὶ ἐλεύθερος
καὶ ἔστιν ὑψαύχην ὡς ἂν ἄρρην, ἡ δ᾽ ἀνελεύθερος
καὶ δουλοπρεπὴς καὶ πανουργίᾳ χαιρουσα οἰκόσιτος,
οἰκοφθόρος" θήλεια γάρ. ἀναβάτης δὲ καὶ ἡνίοχος
εἷς ὁ νοῦς" ἀλλ᾽ ἡνίκα μὲν μετὰ φρονήσεως ἄνεισιν,
ἡνίοχος, ὁπότε δὲ μετ᾽ ἀφροσύνης, ἀναβάτης.

74 ἄφρων μὲν οὖν ὑπὸ ἀμαθίας κρατεῖν ἀδυνατεῖ τῶν
ἡνιῶν, at δὲ τῶν χειρῶν ἀπορρυεῖσαι χαμαὶ
πίπτουσι, τὰ δὲ ζῷα εὐθὺς ἀφηνιάσαντα πλημ-

"ὅ μελῆῇ καὶ ἄτακτον ποιεῖται τὸν δρόμον. ὁ δ᾽
ἐπιβεβηκὼς οὐδενὸς ἐνειλημμένος, ὑφ᾽ οὗ στη-
ριχθήσεται, πίπτει, περιδρυπτόμενος δὲ γόνυ καὶ
χεῖρας καὶ πρόσωπα μεγάλα κλαίει τὴν ἰδίαν
Kakompayiay 6 δείλαιος, πολλάκις δὲ καὶ τὰς

1 mss. συνέρχεται.

¢ The figure is based on Phaedrus 246 ff. Cf. note to
Leg All. 70, Vol. I. p. 478.

ὃ 4,6. “ eats you out of house and home.”’ See App. p. 490.
144

ON HUSBANDRY, 70-75

neck round the other way, so that he is forced to stop.
To counter rearings and constant unruliness there are 71
whips and spurs ready at hand and all the other
contrivances with which breakers-in of colts are
provided for punishing them. There is nothing to
wonder at in all this, for when the horseman gets on
the horse’s back, skill in horsemanship gets up with
him, so that there are really two, a seated man on the
horse and an expert, and they will naturally get the
better of a single animal who is not only underneath
them but is incapable of acquiring skill.

XVI. Passing then from the neighing animals and 72
those that ride upon them, search, if you please, your
own soul; for you will find among its constituent
parts both horses and one who wields the reins and
one who is mounted, all just as in the outside world.
Desire and high spirit are horses, the one male, the 73
other female. For this reason the one prances and
wants to be free and at large and has a high neck, as
you might expect of a male. The other is mean and
slavish, up to sly tricks, keeps her nose in the manger
and empties it in no time,? for she is a female. The
Mind is alike mounted man and wielder of the reins; a
wielder of the reins, when he mounts accompanied by
good sense, a mere mounted man when folly is his
companion. The foolish man, since he hasnever learnt, 74
cannot keep hold of the reins. They slip from his
hand and drop on the ground ; and straightway the
animals are out of control, and their course becomes
erratic and disorderly. The fool behind them does 75
not take hold of anything to steady him, but tumbles
out barking knee and hands and face, and loudly
bewails, poor miserable fellow, his own misfortune.
Many atime his feet catch in the board, and he hangs

145

[312

76

78

PHILO

βάσεις “πρὸς τὸν δίφρον ἐξημμένος ἀνατραπεὶς
ὕπτιος ἐπὶ νῶτα ἀπῃώρηται καὶ ἐν ἁρματοτροχιαῖς
αὐταῖς κεφαλήν τε καὶ αὐχένα καὶ ὥμους ἀμ-
φοτέρους περιθραύεται κατασυρόμενος, εἶθ᾽ ὧδε
κἀκεῖσε φορούμενος καὶ πᾶσι τοῖς ἐν ποσὶ προσ-
αραττόμενος οἰκτρότατον ὑπομένει θάνατον. τῷ
μὲν δὴ τοιοῦτον ἀποβαίνει τὸ τέλος, τὸ δὲ ὄχημα
ἀνακουφιζόμενον καὶ ἐξαλλόμενον μετὰ βίας, ὅταν
ἐπὶ γῆν παλίσσυτον ἐνεχθῇ, ῥᾷστα κατάγνυται,
ὡς μηκέτ᾽ αὖθις “ἁρμοσθῆναι καὶ παγῆναι δύνασθαι:
τὰ δὲ ζῷα πάντων τῶν συνεχόντων ἀφειμένα
παρακινεῖται καὶ οἰστρᾷ καὶ οὐ παύεται φερόμενα,
πρὶν ὑποσκελισθέντα πεσεῖν ἢ κατά τινος ἐνεχθέντα
κρημνοῦ βαθέος παραπολέσθαι. XVII. τοῦτον οὖν
ἔοικε τὸν “τρόπον αὐτοῖς ἐπιβάταις τὸ τῆς ψυχῆς
ὄχημα σύμπαν διαφθείρεσθαι πλημμελῆσαν τὴν
ἡνιόχησιν. τοὺς δὴ τοιούτους ἵππους καὶ τοὺς
ἐποχουμένους ἄνευ τέχνης αὐτοῖς λυσιτελὲς καθ-
αἱρεῖσθαι, ἵνα τὰ ἀρετῆς ἐγείρηται: πιπτούσης
γὰρ ἀφροσύνης ἁ ἀνάγκη φρόνησιν ὑπανίστασθαι.

ιὰ τοῦτ᾽ € ἐν προτρεπτικοῖς Μωυσῆς φησιν" “ἐὰν
ἐξέλθῃς εἰς πόλεμον € ἐπ᾽ ἐχθρούς σου καὶ ἴδῃς ἵ ἵππον
καὶ ἀναβάτην καὶ λαὸν πλείονα, οὐ φοβηθήσῃ, ὃ ὅτι
κύριος ὁ θεὸς μετὰ σοῦ" υμοῦ γὰρ καὶ ἐπι-
θυμίας καὶ συνόλως ἁπάντων παθῶν, καὶ τῶν
ὅλων ἐποχουμένων ὥσπερ ἵπποις ἑκάστοις λογι-
σμῶν, κἂν ἀμάχῳ ῥώμῃ κεχρῆσθαι νομισθῶσιν,
ἀλογητέον τοὺς ἔχοντας τὴν τοῦ μεγάλου βασιλέως
θεοῦ δύναμιν ὑπερασπίζουσαν καὶ προαγωνιζομένην

39." Α A \ \ a e 3 \
79 αἰεὶ καὶ πανταχοῦ. στρατὸς δὲ θεῖος αἵ ἀρεταὶ

φιλοθέων ὑπέρμαχοι ψυχῶν, αἷς, ἐπειδὰν ἴδωσι τὸν

@ One of Philo’s names for Deuteronomy ; cf. 8 172.
146

ON HUSBANDRY, 75-79

suspended turned over back-downwards, and as he is
dragged along in the very wheel tracks he gets head
and neck and both shoulders battered and crushed,
and in the end, tossed after this fashion in every direc-
tion and knocking up against everything that comes
in his way, he undergoes a most pitiable death. For 76
him such is the end that results, but the vehicle
lifting itself up and making violent springs, when it
reaches the ground in its rebound, too easily becomes
a wreck, so that it is quite beyond being mended and
made strong again. The horses, released from all
that kept them in, become distracted and maddened
and never stop tearing along until they trip and fall,
or are swept down some steep precipice and._ perish.
XVII. It is to be expected that the entire vehicle of 77
the soul with all who are on it should come to ruin
in this manner, if it has gone wrong in the matter of
the driving. It is a gain that such horses and those
who drive them without skill should be destroyed,
that the products of virtue may be exalted ; for when
folly has a fall, wisdom is bound to rise up.

This is why Moses in his “‘ hortatory discourse ” * 78
says: ““If thou shalt go out to war against thine enemies
and see horse and rider and much people, thou shalt
not be afraid, because the Lord thy God is with thee”’
(Deut. xx. 1). For high spirit and craving lust and
all passions generally, and the whole array of reason-
ing faculties seated upon each of them as upon horses,
even though they be held to have at their disposal
resistless might, may be disregarded by those who
have the power of the Great King acting always
and everywhere as their shield and champion. There 79
is a divine army consisting of the virtues who fight
on behalf of souls that love God, whom it befits

147

PHILO

ἀντίπαλον ἡττημένον, ἁρμόττει πάγκαλον Kal πρε-
πωδέστατον ὕμνον ᾷδειν τῷ νικηφόρῳ καὶ καλλι-
νίκῳ θεῷ. δύο δὲ χοροί, ὁ μὲν τῆς ἀνδρωνίτιδος,
ὁ δὲ τῆς γυναικωνίτιδος ἑστίας, στάντες ἄντηχον
80 καὶ ,ἀντίφωνον ἀναμέλψουσιν ἁρμονίαν. χρήσεται
δ᾽ ὁ μὲν τῶν ἀνδρῶν χορὸς ἡγεμόνι Μωυσεῖ, νῷ
τελείῳ, ὁ δὲ τῶν γυναικῶν Μαριάμ, αἰσθήσει
κεκαθαρμένῃ: δίκαιον γὰρ καὶ νοητῶς καὶ αἰσθητῶς
τοὺς εἰς τὸ θεῖον ὕμνους καὶ εὐδαιμονισμοὺς
ἀνυπερθέτως ποιεῖσθαι καὶ τῶν ὀργάνων ἐμμελῶς
κρούειν ἑκάτερον, τό τε νοῦ καὶ αἰσθήσεως, ἐπὶ
81] τῇ τοῦ μόνου σωτῆρος εὐχαριστίᾳ καὶ τιμῇ. τὴν
γοῦν παράλιον φὠδὴν ἄδουσι μὲν πάντες ἄνδρες,
οὐ μὴν τυφλῇ διανοίᾳ, ἀλλ᾽ ὀξὺ καθορῶντες Μωυ-
σέως ἐξάρχοντος, ἄδουσι δὲ καὶ “γυναῖκες at
πρὸς ἀλήθειαν ἄρισται, τῷ τῆς ἀρετῆς ἐγγεγραμ-
μέναι πολιτεύματι, Μαριὰμ ἀφηγουμένης αὐταῖς.
82 XVIII. ὕμνος δὲ ὁ αὐτὸς ἀμφοτέροις ᾷδεται τοῖς
χοροῖς ἐπῳδὸν ἔχων θαυμασιώτατον, ὃν ἐφ-

υμνεῖσθαι καλόν' ἔστι δὲ τοιόσδε: “᾿ ἄάσωμεν τῷ
[318] κυρίῳ, ἐνδόξως γὰρ | δεδόξασται: ἵππον καὶ

3 ’ wv 9 4 32 9 ’ \
83 ἀναβάτην ἔρριψεν εἰς θάλασσαν᾽᾿᾽ ἀμείνονα yap
\ “4 ~ 4,
καὶ τελειοτέραν οὐκ ἂν τις εὕροι σκοπῶν νίκην ἢ
>
καθ᾽ ἣν τὸ τετράπουν καὶ σκιρτητικὸν καὶ ὑπέρ-
4 ~ \ ~
avxov ἥττηται παθῶν τε καὶ κακιῶν ἀλκιμώτατον
A A ’ “. \
στῖφος---καὶ yap κακίαι τῷ γένει τέτταρες καὶ
’ 4 9 ’ A A A e 69 ’
πάθη ταύταις ἰσάριθμα---, πρὸς δὲ καὶ ὁ ἐπιβάτης
αὐτῶν μισάρετος καὶ φιλοπαθὴς νοῦς καταπεσὼν
4 See App. p. 490.
’ The four vices are folly, cowardice, intemperance, in-

justice (corresponding to the four virtues). Diog. Laert. vii.

92. For the four passions, grief, fear, desire, pleasure, see
S.V.F. iii. 381 ff.

148

ON HUSBANDRY, 79-83

when they see the adversary vanquished, to sing to
God, gloriously triumphant and giver of victory, a
hymn of beauty and wholly. befitting Him. And
two choirs, one from the quarters of the men, one
from those of the women, with answering note and
voice shall raise harmonious chant. The choir of the 80
men shall have Moses for its leader, that is Mind in
its perfection, that of the women shall be led by
Miriam, that is sense-perception made pure and clean @
(Exod. xv. 1, 20). For it is right with both mind and
sense to render hymns and sing blessings to the
Godhead without delay, and tunefully to strike each
of our instruments, that of mind and that of sense
perception, in thanksgiving and honour paid to the
only Saviour. So we find? the Song by the seashore 81
sung by all that are men, with no blind understanding
but with keenest vision, with Moses as their leader ;
it is sung also by the women who in the true sense
are the best, having been enrolled as members of
Virtue’s commonwealth, with Miriam to start their
song. XVIII. The same hymn is sung by both 82
choirs, and it has a most noteworthy refrain, the
recurrence of which is strikingly beautiful. It is
this: “ Let us sing unto the Lord, for gloriously
hath He been glorified ; horse and rider He threw
into the sea” (Exod. xv. 1, 21). No one who looks 83
into the matter could find a more perfect victory
than one in which that most doughty array of pas-
sions and vices, four-footed, restless, boastful beyond
measure, has been defeated. So it is, for vices are
four in kind and passions equal to these in number.?
It is a victory, moreover, in which their rider has
been thrown and dispatched, even virtue-hating and

149

84

85

86

PHILO

” Δ έ a \ 9 ’ 9 ’ ‘ \
οἴχεται, ὃς ἡδοναῖς καὶ ἐπιθυμίαις, ἀδικίαις τε καὶ
πανουργίαις, ἔτι δὲ ἁρπαγαῖς καὶ πλεονεξίαις καὶ
τοῖς παραπλησίοις θρέμμασιν ἐγεγήθει.

Παγκάλως οὖν 6 νομοθέτης ἐν ταῖς παραινέσεσιν
ἐκδιδάσκει μηδ᾽ ἄρχοντα χειροτονεῖν ἱπποτρόφον,
ἀνεπιτήδειον οἰόμενος εἶναι πρὸς ἡγεμονίαν πάνθ᾽
ὅς ἂν περὶ ἡδονὰς καὶ ἐπιθυμίας καὶ ἔρωτας

4a 9

ἀκαθέκτους μεμηνὼς οἷα ἀχαλίνωτος καὶ ἀφηνια-
στὴς ἵππος οἰστρᾷ' λέγει γὰρ ὧδε" “od δυνήσῃ
καταστῆσαι ἐπὶ σεαυτὸν' ἄνθρωπον ἀλλότριον, ὅτι

9 ϑ ’ ’ 9 ’ 9 aA e “A
οὐκ ἀδελφός σού ἐστι: διότι od πληθυνεῖ ἑαυτῷ
@ 29 \ \ > ’ \ A A 9 ” »
ἵππον, οὐδὲ μὴ ἀποστρέψῃ τὸν λαὸν εἰς Αἴγυπτον.

“-- “A e ’ A > A
οὐκοῦν τῶν ἱπποτρόφων πρὸς ἀρχὴν | πέφυκεν
οὐδεὶς κατὰ τὸν ἱερώτατον Μωυοῆν' καΐτοι φαίη
τις ἂν ἴσως, ὅτι μεγάλη χείρ ἐστι βασιλέως ὗ ἱππικὴ
δύναμις οὔτε πεζῆς οὔτε ναυτικῆς ἀποδέουσα,
“- \ \ 4 \ , 9 a
πολλαχοῦ δὲ καὶ λυσιτελεστέρα καὶ μάλιστα ἐν οἷς

\ ’ ’ “--
ἀνυπερθέτου καὶ συντόνου τάχους" τῆς ἐπεξόδου
δεῖ τῶν καιρῶν “μέλλειν οὐκ ἐπιτρεπόντων, ἀλλ᾽
ἐπ᾽ αὐτῆς ἱσταμένων ἀκμῆς, ὡς μὴ ἀναβάλλεσθαι
τοὺς ὑστερηκότας μᾶλλον 7 ἀποτυχεῖν ἂν εἰκότως
εἰσάπαν νομισθῆναι, φθάντων παρελθεῖν ὥσπερ

, 9 ’ XIX ” δ᾽ aA 9 “a
νέφους ἐκείνων. . εἴποιμεν ἂν αὐτοῖς"

3 Ἂς \ , e
οὐδεμίαν, ὦ γενναῖοι, φρουρὰν ἄρχοντος ὁ νομο-
\ δ᾿ “Ἵ

θέτης ὑποτέμνεται οὐδὲ τὸ συλλεχθὲν αὐτῷ στρά-
τευμα ἀκρωτηριάζει τῆς δυνάμεως τὸ ἀνυσιμώ-
τερον, τὴν ἱππικὴν δύναμιν, ἀποκόπτων, ἀλλ᾽ ὡς

1 mss. ἐπ᾽ αὐτὸν.
2 mss. ἀνυπερθέτω καὶ συντόμω τάχει.

“ Another of Philo’s names for Deuteronomy.

ON HUSBANDRY, 83-86

passion-loving mind, whose delight was in pleasures
and cravings, acts of injustice and rascality, as well
as in exploits of plundering and overreaching and all
that stable.

Right well therefore does the lawgiver in his g4
Charges® give directions not to appoint ἃ horse-
rearer to be a ruler, regarding as unsuited for such
high authority any man who resembles an unbridled
and unruly horse, and, in his wild excitement over
pleasures, lusts and amours, knows no restraint.
These are the lawgiver’s words, “ Thou mayest not
appoint over thyself a foreigner, because he is not
thy brother ; for the reason that he shall not multiply
to himself horses, nor turn the people back into
Egypt” (Deut. xvii. 15 f.). According, therefore, to 85
Moses, that most holy man, a rearer of horses is by
nature unfit to hold rule ; and yet it might be urged
that strength in cavalry is a great asset to a king,
and not a whit less important than infantry and the
naval force ; nay, in many cases of greater service
than these. These arms are especially important
when it is requisite that the offensive should be
instantaneous and vigorously pressed; when the
state of affairs does not admit of delay, but is in the
highest degree critical ; so that those who are behind-
hand would fairly be considered not so much to have
been slow to gain the advantage as to have failed
for good and all, since the other side has been too
quick for them, and gone by them like a cloud.
XIX. We would say in answer to these criticisms, 86
“My good sirs, the lawgiver is not curtailing any
ruler’s garrison, nor is he incapacitating the army
which he has collected by cutting off the more
effective part of the force, the cavalry. He is trying

VOL. ITI " 161

87

88

[314]

89

90

PHILO

οἷόν Te πειρᾶται συναύξειν, ἵν᾽ εἴς τε ἰσχὺν Kal
πλῆθος ἐπιδόντες οἱ σύμμαχοι ῥᾷστα τοὺς ἐναντίους
καθαιρῶσι. τίνι γὰρ οὕτω λοχίσαι στράτευμα καὶ
τάξαι καὶ κατὰ φάλαγγας διανεῖμαι καὶ λοχαγοὺς
καὶ ταξιάρχους καὶ τοὺς ἄλλους πλείονων 7 ἐλατ-
τόνων ἡγεμόνας καταστῆσαι ἢ ὅσα τακτικὰ καὶ
στρατηγικὰ εὕρηται [καὶ] τοῖς ὀρθῶς χρησομένοις
ὑφηγήσασθαι κατὰ πολλὴν τῆς ἐν τούτοις ἐ.

στήμης περιουσίαν ἐξεγένετο; ἀλλὰ γὰρ οὐκ ἔστι
νῦν ὁ λόγος αὐτῷ περὶ δυνάμεως. ἱππικῆς, ἣν
συγκροτεῖσθαι πρὸς ἄρχοντος ἐπ᾽ ἀναιρέσει δυσ-
μενῶν καὶ σωτηρίᾳ φίλων ἀναγκαῖον, ἀλλὰ περὶ
τῆς κατὰ ψυχὴν ἀλόγου καὶ ἀμέτρου καὶ ἀπειθοῦς
φορᾶς, ἣν ἐπιστομίζειν λυσιτελές, μή ποτε τὸν
λαὸν αὐτῆς ἅπαντα εἰς Αἴγυπτον, τὴν τοῦ σώματος
χώραν, ἀποστρέψῃ Kal φιλήδονον καὶ φιλοπαθῆ
μᾶλλον 7 φιλάρετον καὶ φιλόθεον ἀνὰ κράτος

ἐργάσηται, ἐπειδὴ τὸν πλῆθος ἵ ἵππων παρ᾽ ἑαυτῷ
κτώμενον ἀνάγκη τὴν εἰς Αἴγυπτον, ὡς αὐτὸς
ἔφη, βαδίζειν ὁδόν. ὅταν γὰρ καθ᾽ ἕκάτερον
τοῖχον τῆς ψυχῆς νεὼς τρόπον, τόν τε νοῦ καὶ
αἰσθήσεως, ὑπὸ βίας τῶν καταπνεόντων εἰς αὐτὴν
παθῶν τε καὶ ἀδικημάτων ἀντιρρεπούσης καὶ
κλινομένης ἐξαιρόμενον ἐπιβαίνῃ τὸ κῦμα, τόθ᾽ ὡς
εἰκὸς ὑπέραντλος ὃ νοῦς γινόμενος καταποντοῦται:"
βυθὸς δέ ἐστιν, εἰς ὃν καταποντοῦται καὶ κατα-
δύεται, σῶμα αὐτὸ τὸ ᾿ἀπεικασθὲν Αἰγύπτῳ.
XX. μή ποτ᾽ οὖν περὶ τοῦτο σπουδάσῃς τῆς
ἱπποτροφίας τὸ εἶδος. οἱ μὲν γὰρ θάτερον μετ-
ἰόντες ψεκτοὶ μὲν καὶ αὐτοί: πῶς γὰρ οὔ; παρ᾽
οἷς ἄλογα ζῷα μᾶλλον τετίμηται, ὧν ἐκ τῆς οἷ-

1δ2

ON HUSBANDRY, 86-90

his best to improve it, that by an increase, both in
strength and numbers, those who are fighting side
by side may most easily overcome their enemies.
For who was so capable as he, in virtue of abundant 87
acquaintance with these matters, to marshal an
army by phalanxes and draw it up in order of battle
and to appoint captains and corps-commanders and
the other leaders of larger or smaller bodies of men,
or to impart to those who would make a right use of
it all that has been found out in the way of tactics
and strategy ? But the fact is that he is not talking gg
in this passage about a cavalry force, which a sove-
reign has to organize for the overthrow of an un-
friendly power and for the safety of his friends. He
is speaking about that irrational and unmeasured
and unruly movement in the soul to check which is
in her interest, lest some day it turn back all her
people to Egypt, the country of the body, and for-
cibly render it a lover of pleasure and passion rather
than of God and virtue. For he who acquires a
multitude of horses cannot fail, as the lawgiver him-
self said, to take the road to Egypt. For when the 89
soul is’swaying and tossing like a vessel, now to the
side of the mind now to that of body, owing to the
violence of the passions and misdeeds that rage
against her, and the billows rising mountains high
sweep over her, then in all likelihood the mind
becomes waterlogged and sinks; and the bottom
to which it sinks is nothing else than the body, of
which Egypt is the figure. XX. Never then give 90
your mind to this kind of horse-rearing. Blameworthy
indeed are those also who make a business of it in
its literal form. To be sure they are so. With them
irrational beasts are of greater value than human

153

91

92

93

PHILO

κίας ἵππων μὲν ἀγέλαι κατευωχημένων ἀεὶ προ-
ἔρχονται, ἀνθρώπων δὲ ἑπομένων οὐδὲ εἷς ἔρανον
εἰς ἐπανόρθωσιν ἐνδείας, οὐ δωρεὰν εἰς περιουσίαν
εὑρισκόμενος. ἀλλ᾽ ὅμως κουφότερα ἀδικοῦσιν'
ἀθλητὰς γὰρ ἵππους ἀνατρέφοντες τούς τε ἱεροὺς
ἀγῶνας καὶ τὰς πανταχῇ πανηγύρεις ἀγομένας φασὶ
κοσμεῖν καὶ οὐχ ἡδονῆς μόνον [ἀλλὰ] καὶ τῆς περὶ
τὴν θέαν τέρψεως αἴτιοι γίνεσθαι τοῖς ὁρῶσιν, ἀλλὰ
καὶ τῆς τῶν καλῶν' ἀσκήσεώς τε καὶ μελέτης" οἱ
γὰρ τὸν τοῦ νικηφορῆσαι πόθον ἐνιδόντες" θηρίοις,
διὰ τιμῆς ἔρωτα καὶ ζῆλον ἀρετῆς ἀλέκτῳ τινὶ
προτροπῇ καὶ προθυμίᾳ χρησάμενοι, πόνους ἡδεῖς
ὑποστάντες τῶν οἰκείων καὶ ἐπιβαλλόντων οὐκ ἀφ-
έξονται, πρὶν ἢ ἐπὶ τέλος ἐλθεῖν αὐτῶν. ἀλλ᾽ οὗτοι
μὲν εὑρεσιλογοῦσιν ἀδικοῦντες, οἱ δ᾽ ἄνευ ἀπολογίας
διαμαρτάνοντές, εἰσιν οἱ τὸν ἀναβάτην νοῦν ἔποχον
ἀποφαίνοντες ἄπειρον ἱππικῆς ἐπιστήμης κακίᾳ
καὶ πάθει τετράποδι. ἐὰν μέντοι τέχνην τὴν
ἡνιοχιικκὴν ἀναδιδαχθεὶς ἐπὶ πλέον ἐνομιλήσῃς καὶ
ἐνδιατρίψῃς αὐτῇ καὶ ἤδη νομίσῃς ἱκανὸς εἶναι
δύνασθαι κρατεῖν ἵππων, ἀναβὰς ἔχου τῶν ἡνιῶν"
οὕτως γὰρ οὔτε ἀνασκιρτώντων αὐτὸς ἀποπίπτων
μετὰ τραυμάτων δυσιάτων γέλωτα παρ᾽ ἐπιχαιρε-
κακοῦσιν ὀφλήσεις θεαταῖς οὔτ᾽ ἐξ ἐναντίας ἢ
κατόπιν ἐπιτρεχόντων ἐχθρῶν ἁλώσῃ, τοὺς μὲν
τάχει φθάνων τῷ προεκδραμεῖν διώκοντας, τῶν

1 MSS. κακῶν. 2 mss, ἐνδιδόντες.

@ Whether ἡδεῖς is taken as nom. or acc., it is doubtful
Greek in this sense. Mangey’s ἡδέως is more natural.
154

ON HUSBANDRY, 90-93

beings. From their mansions there continually come
troops of well-fed horses leading the way, while of
the human beings that come behind these not one
can get out of them a contribution to supply his
need, or a gift to provide him with some spare cash.
Nevertheless the wrong done by these people is less 91
heinous. For they contend that by training race-
horses they both add lustre to the sacred race-
meetings, and to the national festivals which are held
universally ; that they not only give the spectators
pleasure and provide them with the enjoyment of
the sight, but promote the cultivation and study of
noble aims; for men (they say) who behold in
animals the desire to carry off the victory, find
themselves filled, by reason of their love of honour
and enthusiasm for excellence, with an urgency and
readiness beyond words, and so readily? submit to
exertions in such contests as properly belong to them,
and will not desist till they achieve their object.
While these people find arguments in favour of their 92
ill-doing, those who sin without excuse are those
who take Mind, that rider who is a tyro in the science
of horgemanship, and put him on the back of four-
footed vice and passion. If, however, you have 98
been taught the art of driving, and having become
fairly familiar with it by persistent practice, have come
to the conclusion that you can now manage horses,
mount and hold on to the reins. By this means you
will escape two disasters. If the horses rear you will
not fall off, get badly hurt, and incur the ridicule of
malicious spectators ; nor, if enemies make a rush
at you from in front or from behind, will you be
caught ; you will be too quick for those who come
from behind and outstrip their pursuit ; and you will

155

PHILO

δὲ προσιόντων ἀλογῶν διὰ τὴν τοῦ δύνασθαι
ἐξαναχωρεῖν ἀσφαλῶς ἐπιστήμην.

94 XXI. Οὐκ εἰκότως οὖν Μωυσῆς ἐπὶ τῇ τῶν
ἀναβατῶν ἄδων ἀπωλείᾳ τοῖς ἱππεῦσιν εὔχεται
σωτηρίαν παντελῆ; δύνανται γὰρ οὗτοι χαλινὸν
ταῖς ἀλόγοις δυνάμεσιν ἐμβαλόντες αὐτῶν ἐπι-
στομίζειν τῆς πλεοναζούσης τὴν φορὰν ὁρμῆς.
τίς οὖν ἡ εὐχή, λεκτέον" ““ γενέσθω ᾿᾿ φησί “ Δὰν
ὄφις ἐφ᾽ ὁδοῦ, ἐγκαθήμενος. ἐπὶ τρίβου, ϑάκνων
πτέρναν ἵππου, καὶ πεσεῖται ὁ ἱππεὺς εἰς τὰ ὀπίσω,

95 THY σωτηρίαν περιμένων κυρίου." ὃ δ᾽ αἰνίττεται
διὰ τῆς εὐχῆς, μηνυτέον' ἑρμηνεύεται Δὰν κρίσις.

[315] τὴν | οὖν ἐξετάζουσαν καὶ ἀκριβοῦσαν καὶ δια-
κρίνουσαν καὶ τρόπον τινὰ δικάζουσαν ἕκαστα τῆς
ψυχῆς δύναμιν ὡμοίωσε δράκοντι--ζῷον δ᾽ ἐστὶ
καὶ τὴν κίνησιν ποικίλον καὶ συνετὸν ἐν τοῖς
μάλιστα καὶ πρὸς ἀλκὴν ἕτοιμον καὶ τοὺς χειρῶν
ἄρχοντας ἀδίκων. ἀμύνασθαι δυνατώτατον---, οὐ
μὴν τῷ φίλῳ καὶ συμβούλῳ ζωῆς---Εὔαν “πατρίῳ
γλώττῃ καλεῖν αὐτὴν ἔθος---, ἀλλὰ τῷ πρὸς
Μωυσέως ἐξ ὕλης χαλκοῦ δημιουργηθέντι, ὃν οἱ
δηχθέντες ὑ ὑπὸ τῶν ἰοβόλων ὄφεων καίτοι μέλλοντες
τελευτήσειν ὅπότε κατίδοιεν ἐπιβιοῦν καὶ μηδέποτε

96 ἀποθνήσκειν λέγονται. ἌΧΗ. ταῦτα δ᾽ οὕτως
μὲν λεγόμενα φάσμασιν ἔοικε καὶ τέρασι, δράκων
ἀνθρώπου προϊέμενος φωνὴν καὶ ἐνσοφιστεύων
ἀκακωτάτοις ἤθεσι καὶ πιθανότησιν εὐπαραγώγοις
γυναῖκα ἀπατῶν, καὶ ἕτερος αἴτιος σωτηρίας γενό-

97 μενος παντελοῦς τοῖς θεασαμένοις. ἐν δὲ ταῖς δι᾽

@ See App. p. 491.
> Or “ playing the sophist with innocent ways.”

156

ON HUSBANDRY, 93-97

make light of the frontal attack owing to your
knowing the trick of backing without risk.

XXI. Does not Moses, then, when celebrating the 94

destruction of the riders, naturally pray for complete
salvation for the horsemen? For these are able α by
applying bit and bridle to the irrational faculties to
curb the excessive violence of their movement. We
must say, then, what his prayer is: “ Let Dan,” he
says, δ6 a serpent on the road, seated upon the
track, biting the heel of the horse ; and the horseman
shall fall backwards, waiting for the salvation of the

Lord” (Gen. xlix. 17 f.). What he intimates by the 95

prayer, we must point out. ‘“‘ Dan®”’ means “ judge-
ment ”’ or “ sifting.”” The faculty, then, which tests
and investigates and determines and, in a manner,
judges all the soul’s concerns, he likened to a serpent.

This is a creature tortuous in its movements, of great:

intelligence, reddy to shew fight, and most capable
of defending itself against wrongful aggression. He
did not liken the faculty to the serpent that played
the friend and gave advice to ‘‘ Life ’-—whom in our
own language we call ‘ Eve ’’—but to the serpent
made by Moses out of material brass. When those
who had been bittten by the venomous serpents looked
upon this one, though at the point of death, they are
said to have lived on and in no case to have died
(Numb. xxi. 8). XXII. Told in this way, these
things are like prodigies and marvels, one serpent
emitting a human voice and using quibbling argu-
ments to an utterly guileless character,’ and cheat-
ing a woman with seductive plausibilities ; and another
proving the author of complete deliverance to those
who beheld it. But when we interpret words by the

157

96

97

PHILO

e A > / A A A 9 Α
ὑπονοιῶν ἀποδόσεσι τὸ μὲν μυθῶδες ἐκποδὼν

3 \ > 9 A > » ὃ , A \
οἴχεται, TO δ᾽ ἀληθὲς ἀρίδηλον εὑρίσκεται" τὸν μὲν
οὖν τῆς γυναικὸς ὄφιν, αἰσθήσεως καὶ σαρκῶν
ἐκκρεμαμένης ζωῆς, ἡδονὴν εἶναί φαμεν, ἰλυσπω-
μένην καὶ πολυπλοκωτάτην, ἀνεγερθῆναι μὴ δυνα-
μένην, αἰεὶ καταβεβλημένην, ἐπὶ μόνα τὰ γῆς
ἕρπουσαν ἀγαθά, καταδύσεις τὰς ἐν τῷ σώματι
ητοῦσαν, ὥσπερ ὀρύγμασιν ἢ χάσμασιν ἑκάστῃ
τῶν αἰσθήσεων ἐμφωλεύουσαν, σύμβουλον ἀν-
θρώπου, φονῶσαν κατὰ τοῦ κρείττονος, ἰοβόλοις
καὶ ἀνωδύνοις γλιχομένην δήγμασιν ἀποκτεῖναι"
τὸν. δὲ Μωυσέως ὄφιν τὴν ἡδονῆς ἐναντίαν διάθεσιν,
καρτερίαν, παρὸ καὶ τῆς χαλκοῦ κραταιοτάτης
98 ὕλης κατεσκευασμένος εἰσάγεται. τὸν οὖν ἄκρως
καταθεασάμενον τὸ καρτερίας εἶδος, κἂν εἰ δεδηγ-
μένος “πρότερον ὑπὸ τῶν φίλτρων ἡδονῆς τυγχάνοι,
ζῆν ἀναγκαῖον: ἡ μὲν γὰρ ἐπανατείνεται ψυχῇ
θάνατον ἀπαραίτητον, ἐγκράτεια δ᾽ ὑγείαν καὶ
σωτηρίαν προτείνει βίου. ἀντιπαθὲς δ᾽ ἀκολασίας
,ὔ e > ,ὔ ’ \ A
99 φάρμακον ἡ ἀλεξίκακος σωφροσύνη. παντὶ δὲ

~ \ \ / “ \ , > \

[316] σοφῷ τὸ καλὸν φίλον, ὃ καὶ πάντως ἐστὶ | σω-
τήριον. ὥσθ᾽ ὅταν εὔχηται Μωυσῆς γενέσθαι τῷ
Δὰν ἢ αὐτὸν ἐκεῖνον ὄφιν--ἑκατέρως γὰρ ἔστιν
ἐκδέξασθαι---, παραπλήσιον τῷ ὑπ᾽ αὐτοῦ κατα-

, 9 9 9 Ὁ “- onl 4 ”
σκευασθέντι, ἀλλ οὐχ ὅμοιον τῷ τῆς Εὔας εὔχεται"
τὴν γὰρ εὐχὴν ἀγαθῶν αἴτησιν εἶναι συμβέβηκε.

100 τὸ μὲν οὖν τῆς καρτερίας γένος ἀγαθὸν καὶ οἰστικὸν
ἀφθαρσίας, ἀγαθοῦ τελείου, τὸ δὲ τῆς ἡδονῆς κακὸν

«ΟἽ, the Lxx in Gen. iii. 20 καὶ ἐκάλεσεν "Adam τὸ ὄνομα τῆς
γυναικὸς αὐτοῦ, Zw.
. > This seems strange here, notwithstanding “friend and
counsellor ” above, §95. Mangey proposed ἐπίβουλον, Wend.
«κακὸν» σύμβουλον.

158

ON HUSBANDRY, 97-100

meanings that lie beneath the surface, all that is
mythical is removed out of our way, and the real
sense becomes as clear as daylight. Well then, we
say that the woman is Life * depending on the senses
and material substance of our bodies ; that her ser-
pent is pleasure, a crawling thing with many a twist,
powerless to raise itself upright, always prone, creep-
ing after the good things of earth alone, making for
the hiding-places afforded to it by the body, making
its lair in each of the senses as in cavities or dug-outs,
giving advice to a human being,” athirst for the blood
of anything better than itself, delighting to cause
death by poisonous and painless bites. We say that
the serpent of Moses is the disposition quite contrary
to pleasure, even stedfast endurance, which explains
why it is represented as being made of very strong
material like brass. He, then, who has looked with 98
fixed gaze on the form of patient endurance, even
though he should perchance have been previously
bitten by the wiles of pleasure, cannot but live ; for,
whereas pleasure menaces the soul with inevitable
death, self-control holds out to it health and safety
for lifé ; ; and self-mastery, that averter of ills, is an
antidote to licentiousness. And the thing that is 99
beautiful and noble, which assuredly brings health
and salvation, is dear to every wise man. So when
Moses prays, either that there may be for Dan, or
that Dan himself may be, a serpent (for the words
may be taken either way), he prays for a serpent
corresponding to the one made by him, but not like
Eve’s ; for prayer is an asking for good things. And 100
we know that endurance is of a good kind that
brings immortality, a perfect good, while pleasure is

VOL. II FQ 159

PHILO

τὴν μεγίστην τιμωρίαν ἐπιφέρον, θάνατον. διὸ
λέγει" “ γενέσθω Δὰν ὄφις ᾿᾿ οὐχ ἑτέρωθι μᾶλλον 7
101 “ ἐφ᾽ 0808 | "+ τὰ μὲν yap τῆς ἀκρασίας καὶ λαιμαρ-
γίας καὶ ὅσα ἄλλα at ἀμέτρητοι καὶ ἄπληστοι,
πληρούμεναι. πρὸς τῆς τῶν ἐκτὸς ἀφθονίας, ὠδίνουσι
καὶ τίκτουσιν ἡδοναί, κατὰ λεωφόρου καὶ εὐθυ-
τενοῦς Baivew οὐκ ἐπιτρέπει ψυχήν, φάραγξι δὲ
καὶ βαράθροις ἐμπίπτειν ἄχρι τοῦ καὶ διαφθεῖραι
παντελῶς αὐτὴν ἀναγκάζει: τὰ δὲ καρτερίας καὶ
σωφροσύνης καὶ τῆς ἄλλης ἀρετῆς * * - ἐχόμενα
μόνα, μηδενὸς ὄντος ἐν ποσὶν ὀλισθηροῦ, ᾧ προσ-
πταΐίσασα κλιθήσεται. προσφυέστατα οὖν ἔχε-
σθαι τῆς ὀρθῆς ὁδοῦ σωφροσύνην εἶπε, διότι καὶ
τὴν ἐναντίαν ἕξιν ἀκολασίαν ἀνοδίᾳ χρῆσθαι συμ-
102 βέβηκε. XXIII. τὸ δὲ “ καθήμενος ἐπὶ
τρίβου ᾿᾿ τοιοῦτον “ὑποβάλλει νοῦν, ὥς γε ἐμαυτὸν
πείθω: τρίβος ἐστὶν ἡ τετριμμένη πρός τε ἀνθρώ-
πων καὶ “ὑποζυγίων ἱππήλατος καὶ ἁμαξήλατος
108 ὁδός. ταύτῃ φασὶν ἡδονὴν ἐμφερεστάτην εἶναι:
σχεδὸν γὰρ ἀπὸ γενέσεως ἄχρι τοῦ μακροῦ γήρως
ἐπιβαίνουσι καὶ ἐμπεριπατοῦσι καὶ μετὰ σχολῆς
καὶ ῥᾳστώνης ἐνδιατρίβουσι τῇ ὁδῷ ταύτῃ, οὐκ
ἄνθρωποι «μόνον», ἀλλὰ καὶ ὅσαι ἄλλαι ἰδέαι τῶν
ζῴων εἰσίν: ἕν γὰρ οὐδέν ἐστιν ὃ μὴ πρὸς ἡδονῆς
δελεασθὲν εἵλκυσται καὶ ἐμφέρεται τοῖς πολυπλοκω-
τάτοις δικτύοις αὐτῆς, ἃ πολὺς διεκδῦναι πόνος.
104 at δὲ φρονήσεως καὶ σωφροσύνης καὶ τῶν ἄλλων
ἀρετῶν ὁδοί, καὶ εἰ μὴ ἄβατοι, ἀλλά τοι πάντως

1 The passage is evidently corrupt. Wendland’s con-

jecture that there is a lacuna after ἀρετῆς which he supplies
with «(εὐοδίαν ψυχῇ map>éxerac μόνα has been followed in the

160

ON HUSBANDRY, 100-104

of an evil kind that inflicts the greatest penalty,
even death. Wherefore it says, “ Let Dan become

a serpent ᾿᾿ not elsewhere than “ on the road.” For 101

lack of self-control, and gluttony, and all else that
issues from the womb of those immoderate and insati-
ate pleasures that ever conceive by the abundance
of external comforts, never allow the soul to go along
the straight course by the highway, but compel it to
fall into pits and clefts, until they have utterly de-
stroyed it. But only the practice of endurance and
temperance and other virtue secures for the soul a
safe journey where there is no slippery object under
foot upon which the soul must stumble and be laid
low. Most fitly therefore did he say that temperance
keeps to the right road, since the opposite condition,
that of licentiousness, finds no road at all.

XXIII. The sense suggested by the words “sitting on
the track ”’ is, I am convinced, something of this kind.
By “track” is meant the road for horses and carriages
trodden both by men and by beasts of burden.
They say that pleasure is very like this road; for
almost from birth to late old age this road is traversed
and used as a promenade and a place of recreation
in which to spend leisure hours not by men only but
by every other kind of living creatures. For there is
no single thing that does not yield to the enticement
of pleasure, and get caught and dragged along in
her entangling nets, through which it is difficult to slip
and make your escape. But the roads of sound-sense
and self-mastery and of the other virtues, if not un-
trodden, are at all events unworn; for scanty is the

translation, but it is a mere guess; and the ἔχεσθαι τῆς ὁδοῦ
in the next sentence rather suggests that ἐχόμενα should be

kept.
161

102

103

104

PHILO

3 97 ‘ > 4 9 ~ 9 A
ἄτριπτοι: ὀλίγος yap ἀριθμός ἐστι τῶν αὐτὰς
’ a ’ > 4 N A
βαδιζόντων, ot πεφιλοσοφήκασιν ἀνόθως καὶ πρὸς
μόνον τὸ καλὸν ἑταιρίαν ἔθεντο, τῶν ἄλλων
e ᾽ὔ Ld > , .. » lA 22 5S
105 ἁπάντων ἅπαξ ἀλογήσαντες. “ éeyxabnta’’ οὖν,
καὶ οὐχ ἅπαξ, ὅτῳ ζῆλος καὶ φροντὶς εἰσέρχεται
’ ωῳ 3 3 > 7 > ’ Ἁ 3 ᾽’
καρτερίας, ἵν᾽ ἐξ ἐνέδρας ἐπιθέμενος τὴν ἐθάδα
ἡδονήν, πηγὴν ἀεννάων κακῶν, ἐπιφράξῃη καὶ ἐκ
106 τοῦ τῆς ψυχῆς ἀνέλῃ χωρίου. τότε, ὥς φησιν
ἀκολουθίᾳ χρώμενος, ἀναγκαίως “" Siigerat πτέρναν
ἵππου᾽᾽" καρτερίας γὰρ καὶ σωφροσύνης ἴδιον τὰς
τῆς ὑψαυχενούσης κακίας καὶ τοῦ παρατεθηγμένου
107 καὶ ὀξυκινήτου καὶ σκιρτητικοῦ πάθους ἐπιβάθρας
a \ 9 ᾿ ’ \ \ on
317) διασεῖσαι | Kat ἀνατρέψαι. XXIV. τὸν μὲν οὖν
[ ] “A ” 3 9 ’ ϑ 9 7 “--Ξ
τῆς Εὔας ὄφιν εἰσάγει κατ ἀνθρώπου povavra—
3 a a

λέγει yap ev ταῖς ἀραῖς" “αὐτός σου τηρήσει
κεφαλήν, καὶ σὺ τηρήσεις αὐτοῦ πτέρναν ᾿-- τὸν
δὲ τοῦ Δάν, περὶ οὗ νῦν ἐστιν ὃ λόγος, ἵππου

, 9 9 3 > 4 7 e \ \
108 πτέρναν, ἀλλ᾽ οὐκ ἀνθρώπου SdKvovTa’ 6 μὲν yap
A ” ε “A Ἃ ’ e > ’ ’
τῆς Εὔας ἡδονῆς ὧν σύμβολον, ὡς ἐδείχθη πρό-
τερον, ἀνθρώπῳ τῷ καθ᾽ ἕκαστον ἡμῶν ἐπιτίθεται
λογισμῷ---φθορὰ γὰρ διανοίας πλεοναζούσης ἡδονῆς
109 ἀπόλαυσίς τε καὶ χρῆσις--' ὁ δὲ τοῦ Δάν, εἰκών
τις ὧν ἐρρωμενεστάτης ἀρετῆς καρτερίας, ἵππον,

A 4 Α ’ 4 , 4
τὸ πάθους καὶ κακίας σύμβολον, δήξεται, διότι
σωφροσύνη τὴν τούτων καθαίρεσίν τε καὶ φθορὰν
μελετᾷ. δηχθέντων μέντοι καὶ ὀκλασάντων “ ὃ

e Ἁ a) 4 66 aA 2) “A b > »
110 tmmevs”’ φησί “᾿ πεσεῖται. ὃ δ᾽ αἰνίτ-
τεται, τοιοῦτόν ἐστι" καλὸν καὶ περιμάχητον εἶναι

4 i.e, ‘‘and remains there.”
> Or “according to the natural sequence of the thought”
(perhaps, as Mangey, read davayxaig).

162

ON HUSBANDRY, 104-110

number of those that tread them, that have genuinely
devoted themselves to the pursuit of wisdom, and
entered into no other association than that with the
beautiful and noble, and have renounced everything
else whatever. To continue. There “lies in am- 105
bush,” and that not once only,* everyone into whom
a zeal and care for endurance enters, in order that
making his onslaught from his lurking-place he may
block the way of familiar pleasure, the fountain of
ever-flowing ills, and rid the domain of the soul of
her. Then, as he goes straight on to say,” he will as 106
a matter of course “ bite the horse’s heel”; for it
is characteristic of endurance and self-mastery to
disturb and upset the means by which vaunting vice
and passion, keen and swift and unruly, make their
approach. XXIV. Eve’s serpent is represented by 107
the lawgiver as thirsting for man’s blood, for he says
in the curses pronounced on it, “‘ He shall lie in wait
for thy head, and thou shalt lie in wait for his heel ”
(Gen. iii. 15); whereas Dan’s serpent, of which we
are now speaking, is represented as biting, not a
man's, but a horse’s heel. For Eve's serpent, being, 108
as was Shewn before, a symbol of pleasure, attacks a
man, namely, the reasoning faculty in each of us ; for
the delightful experience of abounding pleasure is
the ruin of the understanding ; whereas the serpent 109
of Dan, being a figure of endurance, a most sturdy
virtue, will be found to bite a horse, the symbol of
passion and wickedness, inasmuch as temperance
makes the overthrow and destruction of these its aim.
When these have been bitten and brought to their
knees, “‘the horseman,” he says, “shall fall.”
What he conveys by a figure is this. 110
He regards it as no worthy object of ambition for

163

11]

112

118

PHILO

, 1 4 A 3 ,ὔ Ἅ , A ἐ»ὔ
voile’ μηδενὶ τῶν ἐκ πάθους ἣ κακίας τὸν ἡμέ-
τερον ἐποχεῖσθαι νοῦν, ἀλλ᾽ ὁπότ᾽ ἐπιβῆναί τινι
αὐτῶν βιασθείη, σπουδάζειν καθάλλεσθαι καὶ ἀπο-
πίπτειν" τὰ γὰρ τοιαῦτα πτώματα φέρει τὰς εὐκλεε-
στάτας νίκας. διὸ καὶ τῶν πάλαι τις προκληθεὶς
> A ’ 4 9 “A 3 “- 9 ~
ἐπὶ λοιδορίας ἅμιλλαν οὐκ av εἰς τοιοῦτον ἀγῶνα
ἔφη ποτὲ παρελθεῖν, ἐν ᾧ χείρων 6 νικῶν ἐστι τοῦ
e , γ \ A ’ > ae ’
ἡττωμένου. ΧΑΥ. καὶ σὺ τοίνυν, ὦ οὗτος, μηδέ-

9 3 A 4 Ψ \ \
mor εἰς κακῶν παρέλθῃς ἅμιλλαν μηδὲ περὶ
πρωτείων τῶν ἐν τούτοις διαγωνίσῃ, ἀλλὰ μάλιστα
μέν, ἐὰν οἷόν τε ἦ, σπούδασον ἀποδρᾶναι: ἐὰν δέ
που πρὸς ἐρρωμενεστέρας δυνάμεως βιασθεὶς ἀναγ-
κασθῇς διαγωνίσασθαι, μὴ μελλήσῃς , ἧττᾶσθαι:
τότε γὰρ εὖ μὲν ἔσῃ νενικηκὼς ὁ ἡττώμενος,
ἡττώμενοι δ᾽ οἱ νενικηκότες. καὶ μὴ ἐπιτρέψῃς

μηδὲ κήρυκι κηρῦξαι μηδὲ βραβευτῇ στεφανῶσαι
τὸν ἐχθρόν, a αὐτὸς παρελθὼν τὰ βραβεῖα καὶ
τὸν φοίνικα ἀνάδος καὶ στεφάνωσον, εἰ θέλει, καὶ
ταῖς ταινίαις ἀνάδησον καὶ κήρυξον. αὐτὸς μεγάλῃ
καὶ ἀρρήκτῳ φωνῇ κήρυγμα τοιοῦτον' τὸν ἐπι-
θυμίας καὶ θυμοῦ καὶ ἀκολασίας ἀφροσύνης τε αὖ
καὶ ἀδικίας προτεθέντα ἀγῶνα, ὦ θεαταὶ καὶ
9 , “ . 2 2 , 2 e 19
ἀθλοθέται, ἥἤττημαι μὲν ἐγώ, νενίκηκε δ᾽ οὑτοσί,
καὶ οὕτως ἐκ πολλοῦ τοῦ περιόντος νενίκηκεν,
ὥστε καὶ παρὰ τοῖς ἀνταγωνισταῖς ἡμῖν, οὗς
εἰκὸς" ἦν βασκαίνειν, μὴ φθονεῖσθαι. τὰ μὲν οὖν
τῶν ἀνιέρων τούτων ἀγώνων ἄθλα παραχώρησον
ἄλλοις, τὰ δὲ τῶν ἱερῶν ὄντως αὐτὸς ἀνάδησαι:'
e ’ ~ a
ἱεροὺς δὲ μὴ νομίσῃς ἀγῶνας, ods ai πόλεις ἐν ταῖς

1 Mss. νομίζειν. 2 MSS. οὗτος el, 3 MSS. ὡς νῖκος.

α Demosthenes; see Stobaeus, Flor. xix. 4.
164

ON HUSBANDRY, 110-113

our mind to ride on any of the progeny of passion
or wickedness, but, should it ever be forced to mount
one of them, he considers that it is best for it to
make haste to jump down and tumble off; for such
falls bring the noblest victories. This explains what
was meant by one of the ancients? when challenged
to a reviling match. He said that he would never
come forward for such a contest, for in it the victor
is worse than the vanquished. XXV. Do you then 111
also, my friend, never come forward for a rivalry in
badness, nor contend for the first place in this, but,
best of all, if possible make haste to run away, but
if in any case, under the pressure of strength greater
than your own, you are compelled to engage in the
contest, do not hesitate to be defeated ; for then 112
you, the defeated combatant, will have won a grand
victory, and those who have won will be suffering
defeat. And do not allow either the herald to
announce or the judge to crown the enemy as victor,
but come forward yourself and present the prizes
and the palm, and crown him (“ by your leave, sir ’’),
and bind the headband round his head, and do you
yourself make with loud and strong voice this
announcement : ‘‘ In the contest that was proposed
in lust and anger and licentiousness, in folly also and
injustice, O ye spectators and stewards of the sports,
I have been vanquished, and this man is the victor,
and has proved himself so vastly superior, that even
we, his antagonists, who might have been expected
to grudge him his victory, feel no envy.” Yield, 113
then, to others the prizes in these unholy contests,
but bind upon .your own head the wreaths won in
the holy ones. And count not those to be holy con-
tests which the states hold in their triennial Festivals,

165

PHILO

τριετηρίσιν ἄγουσι θέατρα ἀναδειμάμεναι πολλὰς
[318] ἀνθρώπων δεξόμενα" μυριάδας" ἐν ᾿ γὰρ τούτοις ἢ
ὁ καταπαλαίσας τινὰ καὶ ὕπτιον ἢ πρηνῆ τείνας
ἐπὶ γῆν ἢ 6 πυκτεύειν" καὶ παγκρατιάζειν δυνά-
μενος καὶ μηδεμιᾶς μήτε ὕβρεως μήτε ἀδικίας. ἀπ-
114 εχόμενος φέρεται τὰ πρωτεῖα: ΧΧΥ͂Ι. εἰσὶ δ᾽ ot
σφόδρα καὶ κραταιότατα σιδηροῦν τροπὸν" ἀκονη-
σάμενοι καὶ στομώσαντες ἑκατέραν τῶν χειρῶν
περιάψαντες κεφαλὰς καὶ πρόσωπα τῶν ἀντιπάλων
ἀποσκάπτουσι καὶ τἄλλα, ἐπὰν τύχωσι τὰς πληγὰς
ἐνεγκόντες, ἀποθραύουσιν, εἶτα βραβείων καὶ στε-
φάνων τῆς ἀνηλεοῦς ὠμότητος ἕνεκα μεταποιοῦν-
115 ται. τὰ μὲν γὰρ ἄλλα ἀγωνίσματα δρομέων 7
πεντάθλων τίς οὐκ ἂν γελάσαι τῶν εὖ φρονούντων,
ἐπιτετηδευκότων μήκιστα ἐξάλλεσθαι καὶ ᾿μετρου-
μένων τὰ διαστήματα καὶ περὶ ποδῶν ὠκύτητος
ἁμιλλωμένων; οὗς οὐ μόνον τῶν ἁδροτέρων ζῴων
δορκὰς ἢ ἔλαφος ἀλλὰ καὶ τῶν ῥραχυτάτων
σκυλάκιον ἢ λαγωδάριον μὴ σφόδρα ἐπειγόμενον
116 ῥύμῃ καὶ ἀπνευστὶ θέοντας παραδραμεῖται. τούτων
μὲν δὴ τῶν ἀγώνων πρὸς ἀλήθειαν ἱερὸς οὐδείς,
κἂν πάντες ἄνθρωποι μαρτυρῶσιν, ovs ἀνάγκη
πρὸς ἑαυτῶν ψευδομαρτυριῶν ἁλίσκεσ αι" οἱ γὰρ
ταῦτα θαυμάζοντες τοὺς νόμους τοὺς καθ᾽ ὑβριστῶν
καὶ τιμωρίας τὰς ἐπὶ ταῖς αἰκίαις ἔθεσαν καὶ
δικαστὰς τοὺς περὶ ἑκάστων διαγνωσομένους ἀπ-
117 εκλήρωσαν. πῶς οὖν εἰκός ἐστι τοὺς αὐτοὺς ἐπὶ
μὲν τοῖς ἰδίᾳ τινὰς αἰκισαμένοις «ἀγανακτεῖν καὶ
δίκας κατ᾽ αὐτῶν ἀπαραιτήτους ὡρικέναι, ἐπὶ δὲ
τοῖς δημοσίᾳ καὶ ἐν πανηγύρεσι καὶ θεάτροις

1 mss, δεξάμεναι (-a). 2 MSS. παλαίεινς
3 Conj. Tr.: mss. and Wend. σιδήρον rpédrov,
166

ON HUSBANDRY, 113-117

and have built for them theatres to hold many
myriads of men ; for in these prizes are carried away
either by the man who has out-wrestled someone and
laid him on his back or on his face upon the ground,
or by the man who can box or combine boxing with
wrestling, and who stops short at no act of outrage
or unfairness. XXVI. Some give a sharp, strong 114
edge to an iron-bound thong, and fasten it round
both hands and lacerate the heads and faces of their
opponents, and, when they succeed in planting their
blows, batter the rest of their bodies, and then claim
prizes and garlands for their pitiless savagery. As 115
for the other contests, of sprinters or of those who
enter for the five exercises, what sensible person
would not laugh at them, at their having practised
to jump as far as possible, and getting the several
distances measured, and making swiftness of foot a
matter of rivalry? And yet not only one of the
larger animals, a gazelle or a stag, but a dog or hare,
among the smaller ones, will, without hurrying much,
outstrip them when running full pelt and without
taking breath. Of these contests, in sober truth, 116
none is sacred, and even if all men testify to that
effect, they cannot escape being convicted of false
witness by themselves. [For it was the admirers of
these things who passed the laws against overbearing
persons, and fixed the punishments to be awarded to
acts of outrage, and allotted judges to investigate
the several cases. How, then, are these two things
compatible ? How can the very same persons be 117
indignant at outrages committed in private and have
affixed to them inexorable penalties, and at the same
time have by law awarded garlands and public

@ See App. p. 491.
167

PHILO

, Α ͵ .» ζ. οὗ
στεφάνους Καὶ Κηρυγματα Kat ἄλλα τινα vopo-

118 θετῆσαι; δυεῖν γὰρ ἐναντίων καθ᾽ ἑνὸς εἴτε

119

120

12]

[319]

σώματος εἴτε πράγματος ὁρισθέντων ἢ εὖ ἢ
κακῶς ἐξ ἀνάγκης ἂν ἔχοι θάτερον: ἄμφω γὰρ
> a ΄
ἀμήχανον. πότερον οὖν ἐπαινοῖτ᾽' ἂν δεόντως;
ἄρ᾽ οὐ τὸ τοὺς χειρῶν ἄρχοντας ἀδίκων κολάζε-
σθαι; ψέγοιτ᾽ ἂν οὖν εἰκότως τὸ ἐναντίον, τὸ
“- \ > 40" “-- e “-Ἠ > Ἁ 4
τιμᾶσθαι: ψεκτὸν δ᾽ οὐδὲν τῶν ἱερῶν, ἀλλὰ πάντως
εὐκλεέςξ. XXVII. ὁ τοΐυν ᾿Ολυμπιακὸς ἀγὼν
4 4 λ 4 3 OL e 4 +) “ A 4
μόνος av λέγοιτο ἐνδίκως ἱερός, οὐχ ὃν τιθέασιν
e A εχ 3 “-ἶ > > e \ 4 Pun.
ot τὴν Ἦλιν οἰκοῦντες, ἀλλ᾽ ὁ περὶ κτήσεως τῶν
θείων καὶ ὀλυμπίων ὡς ἀληθῶς ἀρετῶν. εἰς
τοῦτον τὸν ἀγῶνα οἱ ἀσθενέστατοι τὰ σώματα
ἐρρωμενέστατοι δὲ τὰς ψυχὰς ἐγγράφονται πάντες,
εἶτα ἀποδυσάμενοι καὶ κονισάμενοι πάνθ᾽ ὅσα καὶ
τέχνης καὶ δυνάμεως ἔργα δρῶσι, παραλιπόντες
οὐδὲν ὑπὲρ τοῦ νικηφορῆσαι. τῶν μὲν οὖν ἀντι-
7 e > \ ’ Ὄ \ > 4
πάλων ot ἀθληταὶ περίεισιν οὗτοι, πρὸς ἀλλήλους
δὲ πάλιν περὶ πρωτείων διαφέρονταιξ" οὐ γὰρ ὁ
αὐτὸς τῆς νίκης τρόπος ἅπασιν, ἀλλὰ πάντες ἀξιοι
τιμῆς ἀργαλεωτάτους καὶ βαρεῖς ἀνατρέψαντες
καὶ καταβαλόντες ἐχθρούς. θαυμασιώτατος δὲ καὶ
τούτων ὁ διενεγκών, ᾧ καὶ τὰ πρῶτα τῶν ABAwv* |
3 4 4 Θ \ 4, : ’
οὐ φθονητέον λαμβάνοντι. οἱ δὲ κἂν δευτερείων
ἢ τρίτων ἀξιωθῶσι, μὴ κατηφείτωσαν: καὶ γὰρ
ταῦτα ἐπ᾽ ἀρετῆς κτήσει προτίθεται, τοῖς δὲ μὴ

1 Mss. πότερον συνεπαινοῖτ᾽ ἂν.
2 mss. διαλέγονται. 3 muss. ἀθλητῶν.

« See App. p. 491. > Or “as a reward for.”
168

ON HUSBANDRY, 117-121

announcements and other honours to those who have
done so publicly and at State festivals and in theatres ?
For if two things, contrary the one to the other, have 118
been determined against one person or one action,
one or other must of necessity be right and the other
wrong ; for it is out of the question that they should
both be right or both wrong. Which then, rightly,
would you praise? Would you not approve the
punishment of those who are guilty of unprovoked
violence and wrong? In that case you would censure,
as a matter of course, the opposite treatment of them,
the shewing honour to them. XXVII. And, since 119
nothing sacred is censurable, but wholly of good
report, it follows that the Olympic contest ¢ is the
only one that can rightly be called sacred ; not the
one which the inhabitants of Elis hold, but the con-
test for the winning of the virtues which are divine
and really Olympian. For this contest those who
are very weaklings in their bodies but stalwarts in
their souls all enter, and proceed to strip and rub
dust over them and do everything that skill and
strength enables them to do, omitting nothing that
can help them to vietory. So these athletes prevail 120
over their opponents, but they are also competing
among themselves for the highest place. For they
do not all win the victory in the same way, though
all deserve honour for overthrowing and bringing
down most troublesome and doughty opponents.
Most worthy of admiration is the one who excels 121
among these, and, as he receives the first prizes, no
one can grudge them to him. Nor let those be down-
cast who have been held worthy of the second or
third prize. For these, like the first, are prizes offered
with a view to? the acquisition of virtue, and those

169

PHILO

τῶν ἄκρων ἐφικέσθαι δυναμένοις ἡ τῶν μέσων
κτῆσις ὠφέλιμος, λέγεται δὲ ὅτι καὶ βεβαιοτέρα
τὸν ἐμφυόμενον ἀεὶ τοῖς ὑπερέχουσιν ἐκφεύγουσα

122 φθόνον. παιδευτικώτατα οὖν εἴρηται τὸ ““ πεσεῖται
ὃ ἱππεύς,᾽ ἵν᾽ εἴ τις ἀποπίπτοι [μὲν] κακῶν,
ἐγείρηται [δὲ] ἀγαθοῖς ἐπερειδόμενος καὶ συν-
ορθιασθῇ. διδασκαλικώτατον δὲ κἀκεῖνο, μὴ πρόσω
φάναι, κατόπιν δὲ πίπτειν, ἐπειδὴ κακίας καὶ

123 πάθους ὑστερίζειν ἀεὶ λυσιτελέστατον: φθάνειν μὲν
γὰρ τὰ καλὰ δρῶντα δεῖ, τὰ δὲ αἰσχρὰ μέλλειν
[καὶ] ἔμπαλιν, κἀκείνοις μὲν προσέρχεσθαι, τούτων
δὲ ὑστερίζειν καὶ μακρὸν ὅσον ἀπολείπεσθαι: ᾧ
«γὰρ» τῶν ἁμαρτημάτων ἐγγίνεται «καὶ» παθῶν
ὑστερίζειν, ἄνοσος διατελεῖ. τὴν γοῦν " παρὰ τοῦ
θεοῦ σωτηρίαν περιμένειν ᾿᾿ φησὶν αὐτόν, ἵνα ἐφ᾽
ὅσον ἀπελείφθη τοῦ ἀδικεῖν, ἐπὶ τοσοῦτον τῷ
δικαιοπραγεῖν ἐπιδράμῃ.

124 ΧΧΥΠΙ. Περὶ μὲν οὖν ἱππέως καὶ “ἀναβάτου,
κτηνοτρόφου τε καὶ ποιμένος, ἔτι δὲ γῆν ἐργαζο-
μένου καὶ γεωργοῦ τὰ προσήκοντα εἴρηται, καὶ αἱ
καθ᾽ ἑκάστην συζυγίαν ὡς οἷόν τε ἦν “ἠκρίβωνται

125 διαφοραί. πρὸς δὲ τὰ ἀκόλουθα καιρὸς ἤδη τρέ-
πεσθαι. τὸν οὖν ἐφιέμενον ἀρετῆς οὐ παντελῆ
κεκτημένον τὴν γεωργικὴν' ψυχῆς ἐπιστήμην εἰσ-
dyer, ἀλλ᾽ αὐτὸ μόνον περὶ τὰς ἀρχὰς αὐτῆς πεπονη-
μένον: λέγει yap: “ἤρξατο Νῶε ἄνθρωπος εἶναι

1 Mss. γεωργικῆς ; cf. ἡ γεωργικὴ ψυχῆς τέχνη Quod Det. 111.

4 Or “ meaning that he should be as eager for right-doing
as he was backward for wrong-doing,” the iva expressing
the purpose of the prophet’s words, rather than that of the
horseman, as in § 122.

170

ON HUSBANDRY, 121-125

who cannot reach the topmost virtues are gainers by
the acquisition of the less lofty ones, and theirs is
actually, as is often said, a more secure gain since it
escapes the envy which ever attaches itself to pre-
eminence. There is, then, a very instructive purpose 122
in the words, “‘ the horseman shall fall,’’ namely, that
if a man fall off from evil things, he may get up
supporting himself upon good things and be set
upright. Another point full of teaching is his speak-
ing of falling not forwards, but backwards, since to
be behindhand in vice and passion is always most to
our advantage ; for we ought to be beforehand when 123
doing noble deeds, but on the contrary to be tardy
about doing base deeds: we should go to meet
the former, but be late for the latter, and fall short
of them by the greatest possible distance ; for he,
whose happiness it is to be late for sinful deeds and
passion’s promptings, abides in freedom from soul-
sickness. You see, it says that he is “waiting for the
salvation that comes from God.” He looks out for
it, to the end that he may run as far to meet right-
doing as he was late for wrongdoing.*

XXVIII. All that is pertinent to horseman and 124
rider, cattle-rearer and shepherd, as well as to soil-
worker and husbandman, has now been said, and the
differences between the members of each pair have
been stated with such minuteness as was possible.

It is time to turn to what comes afterwards. Well, 195
the lawgiver represents the aspirant to virtue as not
possessing in its completeness the science of soul-
husbandry, but as having done no more than spend
some labour on the elements of that science ; for he
says, ‘‘ Noah began to be an husbandman.” Now

171

PHILO

γεωργός. “ ἀρχὴ δ᾽ ᾿ ὁ τῶν παλαιῶν λόγος, ἥ ἥμισυ
τοῦ παντὸς ὡς ἂν ἡμίσει πρὸς τὸ τέλος ἀφ-
εστηκυῖα, οὗ μὴ προσγενομένου καὶ τὸ ἄρξασθαι
126 πολλάκις μεγάλα πολλοὺς ἔβλαψεν. ἤδη γοῦν τινες
καὶ τῶν οὐκ εὐαγῶν τῆς διανοίας κατὰ τὰς συνεχεῖς
μεταβολὰς στροβουμένης ἔννοιαν χρηστοῦ τινος
ἔλαβον, ἀλλ᾽ οὐδὲν ὦνηντο" ἔστι γὰρ μὴ πρὸς τὸ
τέλος ἡξάντων φορὰν ἀθρόον τῶν ἐναντίων καταρ-
ραγεῖσαν ἐπικλύσαι καὶ τὸ χρηστὸν ἐκεῖνο δια-
127 φθαρῆναι νόημα. ΧΧΙΧ, οὐ διὰ τοῦτο
μέντοι δόξαντι θυσίας ἀμέμπτους ἀναγαγεῖν τῷ
Κάιν λόγιον ἐξέπεσε μὴ θαρρεῖν ὡς κεκαλλιερη-
κότι; μὴ γὰρ ἐφ᾽ ἱεροῖς καὶ τελείοις βουθυτῆσαι"
A A ’ ’ 9 ’ éé 3 2A 9 “--

τὸ δὲ λόγιόν ἐστι τοιόνδε" “᾿ οὐκ ἐὰν ὀρθῶς προσ-
’ 3 A A A 4 33 3 A A > e
128 ἐνέγκῃς, ὀρθῶς δὲ μὴ διέλῃς. ὀρθὸν μὲν οὖν ἡ
τοῦ θεοῦ τιμή, τὸ δὲ ἀδιαίρετον οὐκ ὀρθόν. ὃν
δ᾽ ἔχει καὶ τοῦτο λόγον, ἰδωμεν" εἰσί τινες οἱ τὸ
εὐσεβὲς ἐν τῷ πάντα φάσκειν ὑπὸ θεοῦ γενέσθαι,
129 τά τε καλὰ καὶ τὰ ἐναντία, περιγράφοντες" πρὸς
[320] οὗς ἂν λέγοιμεν, ὅτι τὸ μὲν ὑμῶν | ἐπαινετόν ἐστι
“-- , A > ν» ‘4 9 A ’
τῆς δόξης, τὸ δ᾽ ἔμπαλιν ψεκτόν, ἐπαινετὸν μέν,

μέ A 4 4 ’ \ A Ss
ὅτι τὸ μόνον θαυμάζετε τίμιον, ψεκτὸν δὲ ad,
παρόσον ἄνευ τομῆς καὶ διαιρέσεως" ἔδει γὰρ μὴ

1 mss. ὃς ἂν... ἀφέστηκεν.

a Cf. Quod Det. 64:

> The main links of the thought from here to § 168 may be
given as follows: Good ideas are often spoilt for want of
proper analysis or “ distinguishing,” but (§ 134) distinguishing
by itself is useless, without remembering and meditating on
what has been learnt (cf. De Sac. 82 ff.). In connexion with
this we have the tirade against futile and exaggerated dis-
tinguishing (cf. §§ 136-141). The two together will give per-
fection, but till this is gained the beginner must not attempt

172

ON HUSBANDRY, 125-129

“ἃ beginning is half of the whole,” or “ begun is half
done,” 4 as was said by the men of old, as being half-
way towards the end, whereas if the end be not
added as well, the very making of a beginning has
many atime done many people much harm.? It has,
as we all know, happened before now that even people
far from guiltless, as their mind kept turning about
in perpetual change, have hit upon an idea of some-
thing wholesome, but have got no good from it ; for
it is possible that ere they have come to the end, a
strong current of contrary tendencies has swept over
them like a flood, and that wholesome idea has come
to nothing. XXIX. Was it not owing to
this, that, when Cain imagined that he had presented
faultless sieriices. a divine intimation was made to
him not to be confident that his offering had met with
God’s favour; for that the conditions for his sacrifice
had not been holy and perfect ? The divine message
is this: “ <All is> not <welb, if thou offerest rightly,
but dost not rightly distinguish ’’¢ (Gen. iv. 7). So
the honour paid to God is a right act, but the failure
to divide is not right. What this means, let us see.
There are some whose definition of reverence is that
it consists in saying that all things were made by
God, both beautiful things and their opposites. We
would say to these, one part of your opinion is praise-
worthy, the other part on the contrary is faulty. It
is praiseworthy that you regard with wonder and
reverence that which is alone worthy of honour ; on
the other hand, you are to blame for doing so without
clear-cut distinctions. You ought never to have
things beyond his capacity (§§ 146-165), or he will find himself
supplanted by others (§§ 166-168).

¢ For Philo’s way of taking this text see note on De
Sobr. 50.
173

126

127

128

130

131

132

133

PHILO

“A a >
φῦραι καὶ συγχέαι πάντων ἀθρόως ἀποφήναντας
αἴτιον, ἀλλὰ μετὰ διαστολῆς μόνων ὁμολογῆσαι
A 9 A 3 e A
τῶν ἀγαθῶν. ἄτοπον yap ἱερέων μὲν πρόνοιαν
ἔχειν, ὡς ὁλόκληροι τὰ σώματα καὶ παντελεῖς
ἔσονται, τῶν τε καταθυομένων ζῴων, ws οὐδὲν
~ 9
οὐδεμιᾷ τὸ παράπαν ἀλλ᾽ οὐδὲ τῇ βραχυτάτῃ
χρήσεται “λώβῃ, καί τινας διόπους" ἐπ᾽ αὐτὸ τοῦτο
χειροτονεν τὸ ἔργον, οὗς ἔνιοι μωμοσκόπους
, . 9 5: τὰ
ὀνομάζουσιν, ἵνα ἄμωμα καὶ ἀσινῆ προσάγηται τῷ
βωμῷ τὰ ἱερεῖα, τὰς δὲ περὶ θεοῦ δόξας ἐν ταῖς
ἑκάστων ψυχαῖς ὑποσυγκεχύσθαι" καὶ μὴ κανόνι
ὀρθοῦ λόγου διακεκρίσθαι. XXX. τὸν
’ 9 ὁ a v4 > ’ im
κάμηλον οὐχ ὁρᾷς ὅτι ἀκάθαρτον εἶναι φησι ζῷον
ὁ νόμος, ἐπειδὴ μηρυκᾶται μέν, οὐ διχηλεῖ δέ;
καίτοι γε πρὸς τὴν ῥητὴν ἐπίσκεψιν οὐκ οἶδ᾽ ὃν
ἔχει, λόγον ἡ ἡ προσαποδοθεῖσα «αἰτία», πρὸς δὲ τὴν
δι᾿ ὑπονοιῶν ἀναγκαιότατον' ὥσπερ γὰρ τὸ μηρυκώ-
μενον τὴν προκαταβληθεῖσαν ὑπαναπλέουσαν αὖθις
9 ’ ’ 4 e A “- ~
ἐπιλεαίνει τροφήν, οὕτως ἡ ψυχὴ τοῦ φιλομαθοῦς,
9 , ὃ 9 9 A ὃ ’ θ ᾽ὔ 7
ἐπειδάν τινα ob ἀκοῆς ἔξηται εωρήματα, λήθῃ
μὲν αὐτὰ οὐ παραδίδωσιν, ἡρεμήσασα δὲ καθ᾽
ἑαυτὴν ἕκαστα μεθ᾽ ἡσυχίας τῆς πάσης ἀναπολεῖ
καὶ εἰς ἀνάμνησιν τῶν πάντων ἔρχεται. μνήμη δ᾽
A e A aA “-
οὐ πᾶσα ἀγαθόν, ἀλλ᾽ ἡ ἐπὶ μόνοις τοῖς ἀγαθοῖς,
3 ‘ / 1A: 4 \ \ λ ᾽ὔ
ἐπεὶ τό γε ἄληστα εἶναι τὰ κακὰ βλαβερώτατον"
ε ’ ~ aA
οὗ ἕνεκα πρὸς τελειότητα χρεία τοῦ διχηλεῖν, ἵνα

1 ss. δεῖ ὅσους.
2 Mss. ἐπισυγκεχύσθαι.

@ See App. p. 491.
174

ON HUSBANDRY, 129-133

mixed and confused the matter by representing Him
as Author of all things indiscriminately, but to have
drawn a sharp line and owned Him Author of the
good things only. It is a senseless thing to be 130
scrupulous about priests being free from bodily defect
or deformity and about animals for sacrifice being
exempt from the very slightest blemish, and to
appoint inspectors (called by some “ flaw-spiers *’) on
purpose to provide that the victims may be brought
to the altar free from flaw or imperfections ; and at
the same time to suffer the ideas about God in their
several souls to be in confusion, with no distinctions
made between true and false by the application to
them of the rule and standard of right principles.
XXX. Do you not see that the Law 131
says that the camel is an unclean animal, because,
though it chews the cud, it does not part the hoof
(Lev. xi. 4)? And yet, if we fix our eyes on the
literal way of regarding the matter, I do not know
what principle there is in the reason given for the
camel’s uncleanness; but, if we look to the way
suggested by latent meanings there is a most vital
principle. For as the animal that chews the cud 182
renders digestible the food taken in before as it rises
again to the surface,* so the soul of the keen learner,
when it has by listening taken in this and that pro-
position, does not hand them over to forgetfulness,
but in stillness all alone goes over them one by one
quite quietly, and so succeeds in recalling them all to
memory. Not all memory, however, is a good thing, 133
but that which is brought to bear upon good things
only, for it would be a thing most noxious that evil
should be unforgettable. That is why, if perfection
is to be attained, it is necessary to divide the hoof,

175

PHILO

τοῦ μνημονικοῦ δίχα τμηθέντος ὃ λόγος διὰ στόμα-
τος, οὗ πέρατα" ὴ φύσις διττὰ εἰργάσατο χείλη,
ῥέων διαστείλῃ TO τε ὠφέλιμον καὶ τὸ ἐπιζήμιον

134 μνήμης γένους εἶδος. ἀλλ᾽ οὐδὲ τὸ διχηλεῖν ἄνευ
τοῦ μηρυκᾶσθαι καθ᾽ ἑαυτὸ φαίνεταί τινα ἔχειν
ὄνησιν ἐξ αὑτοῦ. τί γὰρ ὄφελος τὰς φύσεις τῶν
πραγμάτων τέμνειν ἄνωθεν ἀρξάμενον μέχρι τῶν

επτοτάτων, εἰς τοὔσχατον «δὲ» αὐτὸ μηκέτι
γίνεσθαι μα} ἔχειν διαιρετὰ τὰ μέρη, ἅπερ ἄτομα
καὶ ἀμερῇ πρὸς ἐνίων εὐθυβόλως ὀνομάζεται;

136 ταῦτα γὰρ συνέσεως μὲν καὶ περιττῆς ἀκριβείας
ἠκονημένης εἰς ὀξυτάτην ἀ ἀγχίνοιαν ἐναργῆ δείγματ᾽
ἐστίν, ὄνησιν δὲ οὐδεμίαν πρὸς καλοκἀγαθίαν καὶ

1321] | ἀνεπιλήπτου βίου διέξοδον ἔ ἔχει.

136 XXXII. καθ᾽ ἑκάστην γοῦν , ἡμέραν ὁ πανταχοῦ
τῶν σοφιστῶν ὅμιλος ἀποκναίει τὰ dra τῶν παρα-
τυγχανόντων ἀκριβολογούμενος καὶ τὰς διπλᾶς καὶ
ἀμφιβόλους λέξεις ἀναπτύσσων καὶ τῶν πραγμά-
των ὅσα δοκεῖ μεμνῆσθαι---πέπηγε δὲ καὶ πλειόνων
--διακρίνων. ἢ οὐχ οἱ μὲν τὰ στοιχεῖα τῆς ἐγγραμ-
μάτου φωνῆς εἴς τε ἄφωνα καὶ φωνήεντα τέμνουσιν; ;
ἔνιοι δὲ τὸν λόγον εἰς τὰ ἀνωτάτω τρία, ὄνομα,

137 ῥῆμα, σύνδεσμον; μουσικοὶ δὲ τὴν ἰδίαν ἐπι-
στήμην εἰς ῥυθμόν, εἰς μέτρον," εἰς μέλος, καὶ τὸ |
μέλος εἴς TE TO χρωματικὸν καὶ ἐναρμόνιον καὶ
διατονικὸν εἶδος καὶ διὰ τεσσάρων καὶ διὰ πέντε

1 MSS. ὥσπερ ἄττα. :
2 Perhaps read ἀδιαιρετά, ἐ.6. ‘‘ never finding that the parts

we come to are incapable of division.”” See App. p. 492.
3 Mss. μέρος.

@ Lit. “no longer to reach,”’ 4.e. “ to fail to do what we do
in other undertakings,” a common extension of meaning in
οὐκέτι OF μηκέτι. b See App. p. 491.

176

ON HUSBANDRY, 133-137

in order that, the faculty of memory being cut in
twain, language as it flows through the mouth, for
which Nature wrought lips as twin boundaries, may
separate the beneficial and the injurious forms of

memory. But neither does dividing the hoof by 134

itself apart from chewing the cud appear to have any-
thing advantageous on its own account. For what use
is there in dissecting the natures of things, beginning
from the beginning and going on to the minutest
particles, and yet failing to reach the absolute end,
and finding before you defying division those parts
which are happily named by some “ atoms” or
“partless’’?® For such a course is clear proof of
sagacity and nicety of precision whetted to keenest
edge of shrewdness ; but it is of no advantage to-
wards promoting nobility of character and a blame-
less passage through life. XXXI. See
how true thisis. Day after day the swarm of sophists
to be found everywhere wears out the ears of any
audience they happen to have with disquisitions on
minutiae, unravelling phrases that are ambiguous
and can bear two meanings and distinguishing among
circumstances such as it is well to bear in mind—and
they are set on bearing in mind a vast number.* Do
not some of them divide the letters of written speech
into consonants and vowels? And do not some of
them break up language into its three ultimate? parts,
noun, verb, conjunction? Do not musicians divide
their own science into rhythm, metre, tune; and
the tune or melody into the chromatic, harmonic and
diatonic form, and into intervals of a fourth, a fifth

¢ Or ‘‘such as they think well . . . and even more”’ (1,6,
than they themselves think worth remembering).
4 Or “ main parts,”’ as γενικώτατα § 138.

it

135

136

137

PHILO

καὶ διὰ πασῶν, συνημμένων τε καὶ διεζευγμένων
138 μελῳδίας; γεωμέτραι δὲ εἰς τὰς γενικωτάτας δύο
γραμμὰς εὐθεῖάν τε καὶ περιφέρειαν; καὶ οἱ ἄλλοι
τεχνῖται εἰς τὰς καθ᾽ ἑκάστην ἐπιστήμην ἰδέας τὰς
139 ἀπὸ τῶν πρώτων ἄχρι τῶν ὑστάτων; ᾧ συνεπ-
ηχείτω μέντοι καὶ τῶν φιλοσοφούντων χορὸς ἅπας
τὰ εἰωθότα διεξιών, ὅτι τῶν ὄντων τὰ μέν ἐστι
σώματα, τὰ δ᾽ ἀσώματα: καὶ τὰ μὲν ἄψυχα, τὰ δὲ
ψυχὴν ἔχοντα" καὶ τὰ μὲν λογικά, τὰ δ᾽ ἄλογα:
καὶ τὰ μὲν θνητά, τὰ δὲ θεῖα: καὶ τῶν θνητῶν τὸ
140 μὲν ἄρρεν, τὸ δὲ θῆλυ, τὰ ἀνθρώπου τμήματα" καὶ
πάλιν τῶν ἀσωμάτων τὰ μὲν τέλεια, τὰ δὲ ἀτελῆ"
καὶ τῶν τελείων τὰ μὲν ἐρωτήματα καὶ πύσματα
ἀρατικά' τε αὖ καὶ ὁρκικὰ καὶ ὅσαι ἄλλαι τῶν
κατ᾽ εἶδος ἐν ταῖς περὶ τούτων στοιχειώσεσιν ἀνα-
γράφονται διαφοραί, τὰ δὲ πάλιν ἃ διαλεκτικοῖς
14] ἔθος ὀνομάζειν ἀξιώματα" καὶ τούτων τὰ μὲν ἁπλᾶ,
τὰ δ᾽ οὐχ ἁπλᾶ: καὶ τῶν οὐχ ἁπλῶν τὰ μὲν συν-
ἡμμένα, τὰ δὲ παρασυνημμένα τὸ μᾶλλον ἢ ἧττον,"
καὶ προσέτι δὲ διεζευγμένα καὶ ἄλλα τοιουτότροπα,
ἔτι δ᾽ ἀληθῆ τε καὶ ψευδῆ καὶ ἄδηλα, δυνατά τε
καὶ ἀδύνατα [καὶ τὰ μὲν φθαρτὰ καὶ ἀφθαρτα])
καὶ ἀναγκαῖα, καὶ οὐκ ἀναγκαῖα, καὶ εὔπορά τε
καὶ ἄπορα καὶ ὅσα συγγενῆ τούτοις" πάλιν δὲ τῶν
ἀτελῶν αἱ εἰς τὰ λεγόμενα κατηγορήματα καὶ

1 MSS. ἐρωτικά.
2 Perhaps (as in Diog. Laert. vii. 69) «τὰ diacagpoivra> (or
some equivalent participle) τὸ μᾶλλον καὶ ἧττον.

« Or “from the primary (divisions) to the ultimate.”

> The Stoics admitted four kinds of ‘‘ incorporeal’’ things,
viz. time, place, void, and λεκτόν or σημαινόμενον, i.e. the
meaning conveyed by speech as opposed to the actual sound

178

ON HUSBANDRY, 137-141

or an octave, and into melodies with united or dis-
joined tetrachords? Do not geometricians put all
lines under two main heads, the straight line and the
curve ? Do not other experts place everything in
the principal categories that their several sciences
suggest, categories that start with the elements of
the science and go on until they have dealt with their
last and highest achievements®? With their com-
pany let the whole choir of philosophers chime in,
harping on their wonted themes, how that of exist-
ences some are bodies, some incorporeal®; and of
bodies, some lifeless, some having life ; some rational,
some irrational, some mortal, some divine; and of
mortal beings, some male, some female ; a distinc-
tion which applies to man ; and of things incorporeal
again, some complete, some incomplete ὃ ; and of those
that are complete, some questions and inquiries, im-
precations and adjurations, not to mention all the
other particular differences, all of which are set forth
in the elementary handbooks which deal with them.
Again, there are what dialecticians are accustomed to
call propositions. Of these, some are simple, some
not so; and of the non-simple, some hypothetical,
some inferential, some <indicating> more or less,
some moreover dis} unctive; and suchlike distinctions.
They distinguish further things true, false, and doubt-
ful; possible and impossible ; conclusive and in-
conclusive ;4 soluble and insoluble; and all kindred
antitheses. Again, applying to incorporeal things
which are incomplete there are the subdivisions into
which was corporeal. See S.V.F. ii. 331. Philo i ignores the
first three and deals with the subdivisions of λεκτόν.

¢ For the explanation of these and the following terms

see App. p. 492.
@ Or “‘ necessarily and not necessarily true.”

179

138

139

140

141

PHILO

συμβεβηκό ν. Ὁ / sy ὃ Let
PPEPNKOTA KAL OOA TOUTWV EAATTW ἰαιρεσεις

142 προσεχεῖς. XXXIT. κἂν ἔτι παρα-

θήξας ὁ νοῦς εἰς τὸ λεπτότερον ἑαυτόν, καθάπερ
ἰατρὸς τὰ σώματα, τὰς τῶν πραγμάτων φύσεις
ἀνατέμνῃ, πλέον οὐδὲν πρὸς ἀρετῆς κτῆσιν ἐργά-
A
σεται, ἀλλὰ διχηλήσει μὲν διαστέλλειν καὶ δια-
κρίνειν ἕκαστα δυνάμενος, οὐ μηρυκηθήσεται δέ,
ὡς ὠφελίμῳ χρῆσθαι τροφῇ κατὰ τὰς ὑπομνήσεις

[329] τὴν ἐξ ἁμαρτημάτων ἐπιγεγενημένην τραχύτητα

143

3 Ῥυχῇ λεαινούσῃ καὶ προσηνῆ καὶ λείαν τῷ ὅντι
κίνησιν ἀπεργαζομένῃ. μυρίοι οὖν τῶν λεγομένων
σοφιστῶν θαυμασθέντες κατὰ πόλεις καὶ τὴν οἰκου-
μένην σχεδὸν ἅπασαν ἐπὶ τιμὴν ἐπιστρέψαντες
ἕνεκα ἀκριβολογίας καὶ τῆς περὶ τὰς εὑρέσεις
δεινότητος ἀνὰ κράτος τοῖς πάθεσι ἐγκατεγήρασαν
καὶ ἐγκατέτριψαν' τὸν βίον οὐδὲν ἰδιωτῶν ἠμελη-
μένων καὶ φαυλοτάτων διενεγκόντες ἀνθρώπων"

144 διὸ καὶ «παγκάλως τοὺς οὕτω βιοῦντας τῶν σοφι-

145

στῶν ὁ νομοθέτης τῷ συῶν παραβάλλει γένει
διαυγεῖ μὲν οὐδενὶ καὶ καθαρῷ θολερῷ δὲ καὶ
βορβορώδει βίῳ καὶ τοῖς αἰσχίστοις ἐμφερομένους. :
τὸν γὰρ σῦν ἀκάθαρτον εἶναί φησιν, ὅτι διχηλεῖ
μέν, οὐ μηρυκᾶται δέ, ὡς τὸν κάμηλον διὰ τὴν
ἐναντίαν πρόφασιν, ὅτι μηρυκώμενος οὐ διχηλεῖ.
ὅσα μένέετοιΣ τῶν ζῴων ἀμφοτέρων μετέχει,
καθαρὰ εἰκότως ἀναγράφεται, ὅτι τὴν περὶ ἐκά-
τερον τῶν λεχθέντων ἀτοπίαν ἐκπέφευγε. καὶ γὰρ
διαίρεσις ἄνευ μνήμης καὶ μελέτης καὶ διεξόδου

1 Mss. κατεγήρασαν καὶ κατέτριψαν, which perhaps might be
retained and a participle like χρώμενοι inserted to govern
πάθεσι. 2 mss. βαραθρώδει.

8 So mss.: perhaps ἐμφερομένων. 4 mss. θατέραν (-a).

180

ON HUSBANDRY, 141-145

“predicates ” and “‘ complements ”’ and still more
minute refinements. XXXII. And if the
mind putting a still finer edge upon itself dissect the
natures of things, as a surgeon does men’s bodies, he
will effect nothing that is of advantage for the
acquiring of virtue. It is true that, by reason of his
power to distinguish and discriminate in each case,
he will ‘‘ divide the hoof,” but he will not ‘‘ chew the
cud ” so as to have at his service beneficial nourish-
ment with its wholesome reminders, smoothing out
the roughness that had accrued to the soul as the
result of errors, and producing an easy and truly
smooth movement. And so multitudes of those who
are called sophists, after winning the admiration of
city after city, and after drawing wellnigh the whole
world to honour them for their hair-splitting and their
clever inventiveness, have with all their might worn
their life out, and brought it to premature old age,
by the indulgence of their passions, differing not at
all from neglected nobodies and the most worthless
of mankind. -Excellently, therefore, does the law-
giver compare the race of sophists who live in this
way to swine. Such men are at home in a mode of
life not bright and luminous but thick and muddy
and in all that is most ugly. For he says that the
pig is unclean, because, though it divide the hoof,
it does not chew the cud (Lev. xi. 7). He pronounces
the camel unclean for the opposite reason, because
though chewing the cud he does not divide the hoof.
But such animals as do both are, as we might expect,
set down as clean, since they have escaped the un-
natural development in each of the directions named.
For indeed distinguishing without memory and with-

@ See App. p. 493,
181

143

144

145

146

147

-

148

PHILO

τῶν ἀρίστων * * *' ἀγαθὸν ἀτελές, ἡ δ᾽ ἀμφοῖν εἰς
ταὐτὸ σύνοδός τε καὶ κοινωνία τελειότατον.
ΧΧΧΠΙ. Τελειότητα δὲ καὶ οἱ δυσμενεῖς τῆς
ψυχῆς καταπτήσσουσιν, ὧν μηκέτι ἐπανίστασθαι
δυναμένων ἡ ἀψευδὴς εἰρήνη κρατεῖ. ἡμιέργου
δ᾽ ὅσοι “σοφίας ἢ πάλιν ἡμιπαγοῦς ἔλαχον, ἀσθενέ-
στεροι ἣ ὥστε ἁμαρτημάτων ἐκ πολλοῦ συγκεκροτη-
μένων καὶ πρὸς ἀλκὴν ἐπιδεδωκότων ἐναντιοῦσθαι
στίφεσι. διὰ τοῦθ᾽ ὅταν ἐν τῷ τοῦ πολέμου καιρῷ
ποιῆται τῆς στρατιᾶς κατάλογον, οὐχ ἅπασαν
καλεῖ τὴν νεότητα, κἂν μετὰ προθυμίας τῆς πάσης
αὐτοκελεύστῳ χρῆται πρὸς ἐχθρῶν ἄμυναν ἑτοιμό-
THT, προστάττει δὲ ἀπιόντας οἴκοι καταμεῖναι,
ὡς ἂν ἐκ συνεχοῦς μελέτης τὴν τοῦ ποτε δύνασθαι
νικᾶν ἀνὰ κράτος ἰσχύν τε καὶ ἐμπειρίαν εὕρωνται
κραταιοτάτην. ἡ δὲ πρόσταξις διὰ τῶν τῆς στρατιᾶς
γραμματέων γίνεται, ὅταν ὃ πόλεμος ἐγγὺς καὶ
ἐπὶ θύραις ὧν ἤδη τυγχάνῃ" ταυτὶ δὲ φήσουσι:
"τίς ὁ ἄνθρωπος δ οἶκο ομήσας οἰκίαν καινὴν
καὶ οὐκ ἐνεκαίνισεν. αὐτήν; πορευέσθω καὶ ἀπο-
στραφήτω εἰς τὴν οἰκίαν αὐτοῦ, μὴ ἀποθάνῃ ἐ ἐν τῷ
πολέμῳ καὶ ἄνθρωπος ἕτερος ἐγκαινιεῖ αὐτήν.
καὶ τίς ὃς ἐφύτευσεν ἀμπελῶνα καὶ οὐκ εὐφράνθη
ἐξ αὐτοῦ; πορευέσθω καὶ ἀποστραφήτω εἰς τὴν
οἰκίαν αὐτοῦ, μὴ ἀποθάνῃ ἐν τῷ πολέμῳ καὶ
ἄνθρωπος ἕτερος εὐφρανθήσεται ἐξ αὐτοῦ. καὶ
τίς ἐμνηστεύσατο γυναῖκα καὶ οὐκ ἔλαβεν αὐτήν;
πορευέσθω καὶ ἀποστραφήτω εἰς τὴν οἰκίαν αὐτοῦ,
μὴ ἀποθάνῃ ἐν τῷ πολέμῳ καὶ ἄνθρωπος ἕτερος

1 The translation follows Wend., who supplies after ἀρίστων
some such words as καὶ μνήμη χωρὶς διαιρέσεως τῶν ἀγαθῶν Kal
τῶν ἐναντίων ; but see App. 493.

182

ON HUSBANDRY, 145-148

out conning and going over of the things that are best
is an incomplete good (as is memory without dis-
tinguishing between good things and their opposites),
but the meeting and partnership of both in combima-
tion is a good most complete and perfect.

XXXIII. Now even men of ill will cower before
perfection of soul, and, when they can no longer
resist it, genuine peace prevails. But men that have
attained to a wisdom half-wrought or, to change the
figure, half-baked, are too feeble to stand up against
massed bodies of sins that have been long in training
and have become increasingly formidable. This is
why, when in time of war the lawgiver is mustering
the army, he does not summon all the youth, even
though it be filled with the utmost zeal and shew
readiness that requires no spurring to repel] the
enemy, but bids them depart and stay at home,
that as the result of constant practice they may
acquire overpowering strength and skill, such as
shall enable them one day to win a decisive victory.
The command is given through the marshals or
secretaries? of the army, when war is near and already
at the very doors. What they are to say is this:
“Who is the man that has built a new house and
has not hanselled it? Let him go and turn back to
his house, lest he be killed in the war and another
man hansel it. And who is there that has planted
a vineyard and not been made joyous by its fruits ?
Let him go his way and turn back to his house, lest
he die in the war and another have joy from it. And
to whom has a wife been promised, whom he has not
taken? Let him go his way and turn back to his
house, lest he die in the war and another take her ”

@ E.V. “ officers.”
VOL. ΠῚ G 183

146

147

148

149
[823] |,

150

151

PHILO

| λήψεται αὐτήν. ΧΧΧΙΝ. διὰ τί γάρ, εἴποιμ᾽
ἄν, ὦ θαυμασιώτατε, οὐχὶ τούτους μᾶλλον ἑτέρων
εἰς τὸν ἀγῶνα τοῦ πολέμου κατατάττειν ἀξιοῖς, ot
γύναια καὶ οἰκίας καὶ ἀμπελῶνας καὶ τὴν ἄλλην
κτῆσιν ᾿ἀφθονωτάτην περιπεποίηνται; τοὺς γὰρ
περὶ τῆς τούτων ἀσφαλείας κινδύνους, καὶ εἰ
πάντως εἶεν βαρύτατοι, κουφότατα οἴσουσιν" ἐπεὶ
οἷς γε τῶν λεχθέντων οὐδὲν πρόσεστιν, ἅτε μηδὲν
ἔχοντες ἀναγκαῖον ἐνέχυρον ὄκνῳ καὶ ῥᾳθυμίᾳ τὰ
πολλὰ χρήσονται. ἢ παρόσον οὐδενὸς τῶν κτηθέν-
των ἀπολελαύκασιν, εἶτα μηδ᾽ ὕστερον δυνηθῶσιν
ἀπολαῦσαι; τοῖς γὰρ κρατηθεῖσι τῷ πολέμῳ τίς
ἀπολείπεται τῶν κτηθέντων ὄνησις; ἀλλ᾽ οὐχ
ἁλώσονται. εὐθὺς μὲν οὖν τό γε ἐπι τοῖς ἀστρατεύ-
τοις πείσονται" οἴκοι γὰρ καθεζομένων καὶ τρυ-
φώντων ἀνάγκη τοὺς τὰ τοῦ πολέμου συντόνως
δρῶντας ἐχθροὺς οὐκ ἀναιμωτὶ μόνον ἀλλὰ καὶ
ἀκονιτὶ κρατεῖν. ἀλλὰ τὸ τῶν ἄλλων συμμάχων
πλῆθος καὶ τὸν ὑπὲρ τούτων ἀγῶνα προθύμως
ἀναδέξεται. πρῶτον μὲν ἄτοπον ἐπὶ ταῖς ἑτέρων
σπουδαῖς ἢ τύχαις ὁρμεῖν, καὶ μάλιστα ὅτε περὶ
ἀναστάσεως καὶ ἀνδραποδισμοῦ καὶ πορθήσεως
ἴδιός τε καὶ κοινὸς ἐπικρέμαται κίνδυνος, δυνα-
μένους συνδιαφέρεσθαι τὰ τοῦ πολέμου καὶ μήθ᾽
ὑπὸ νόσου μηθ᾽ ὑπὸ γήρως μήθ᾽ ὑπ᾽ ἄλλης κακο-
πραγίας μηδεμιᾶς κωλυομένους. ἁρπάσαντας γὰρ
δεῖ τὰ ὅπλα ἐν ταῖς πρώταις φάλαγξι τούτους καὶ

1 Wend. prints a mark of interrogation here and in 8151
after ἀναδέξεται. The translators have substituted full stops,
regarding the sentences in both cases as objections raised by
the other side.

¢ The elaborate argument which follows to show that
Moses must have intended an intellectual or spiritual warfare

184

ON HUSBANDRY, 148-151

(Deut. xx. 5-7).¢ XXXIV. “ For what reason,” I 149
should be inclined to say, “‘ my good friend, do you
not think fit to assign these more than others to the
conflict of the war, who have secured for themselves
wives and houses and vineyards and other possessions

in lavish abundance? They will bear very lightly, be
they ever so heavy, the dangers incurred to keep them
safe; while those who have none of the ties mentioned,
having nothing vital at stake, will for the most part

be sluggish and slack. Or, again, is the fact that they 150
have derived no enjoyment from any of their acquisi-
tions a good reason for depriving them of the possi-
bility of doing so in the future ? For what advantage
from their possessions remains to the vanquished ?

“Nay but,” I think you urge, “ they will not be
prisoners.”’

On the contrary, they will at once incur the fate of
non-combatants. For enemies vigorously carrying
on operations of war are quite sure to become masters
of men sitting at home at their ease, not merely
without bloodshed but without a struggle.

““ Nay,” you urge again, “‘ the large forces on their 151
side will gladly undertake to fight for these as well.”’

In the first place, I reply, it is monstrous to rely
on the efforts or good fortune of others, especially
when there is the menace hanging over both indi-
vidual citizens and the city itself of spoliation and
deportation and enslavement, and that when they
are able to do their part in bearing the burdens of
war and are hindered from doing so neither by
illness nor by old age nor by any other misfortune.
It behoves these people to snatch up their weapons

takes the form of a dialogue with the γραμματεῖς in which
they raise objections in §§ 150, 151, and 155.

185

153

154

[324]

155

PHILO

ὑπερέχειν τῶν συμμάχων τὰς ἀσπίδας ἐκθύμως
καὶ φιλοκινδύνως μαχομένους. ΧΧΧΥ.
ἔπειτ᾽ οὐ προδοσίας μόνον, ἀλλὰ καὶ πολλῆς ἀν-
αλγησίας ἐξενηνοχότες ἂν εἶεν δείγματα, εἶ οἱ μὲν
ἄλλοι προπολεμήσουσιν, αὐτοὶ δὲ πρὸς τοῖς οἰκείοις
4 3) ‘
πράγμασιν ἔσονται, Kal οἱ μὲν τοὺς ὑπὲρ τῆς
ἐκείνων σωτηρίας ἀγῶνας ἀναρρίπτειν θελήσουσιν,
οἱ δὲ οὐδὲ τοὺς ὑπὲρ ἑαυτῶν ἀναδέξονται, καὶ οἱ
μὲν ἀσιτίας καὶ χαμευνίας καὶ τὰς ἄλλας σώματός
τε καὶ ψυχῆς κακώσεις ἄσμενοι διὰ τὸν τοῦ νικῆσαι
πόθον καρτερήσουσιν, οἱ δὲ κονιάματα καὶ λήρους,
κόσμον ἄψυχον, οἰκίαις περιτιθέντες ἢ τὴν κατ᾽
ἀγροὺς ὀπώραν δρεπόμενοι καὶ τἀπιλήνι᾽ ἄγοντες
ἢ ταῖς ὁμολογηθείσαις ἔκπαλαι παρθένοις νῦν πρῶ-
τον εἰς ὁμιλίαν ἐρχόμενοι καὶ συνευναζόμενοι ὡς
ἐν ἐπιτηδειοτάτῳ τοῦ γαμεῖν καιρῷ διατελοῦσι;
καλόν γε τοίχων ἐπιμελεῖσθαι, προσόδους ἐκλέγειν,
ἑστιᾶσθαι, μεθύειν, θαλαμεύεσθαι, νυμφοστολεῖσθαι
τὰς γεγηρακυίας καὶ σαπρᾶς, τὸ λεγόμενον, ἀλλ᾽
εἰρήνης ἔργα, ἐν δ᾽ ἔτι ἡβῶντός τε καὶ ἀνθοῦντος
ἀκμῇ πολέμου ἄτοπα" δρᾶν. 7 τούτων οὐχ ὁ
πατήρ, οὐκ ἀδελφός, οὐ τῶν ἀφ᾽ αἵματος οὐδείς,
οὐ γένους ἐστράτευται, ἀλλὰ πανοίκιος αὐτοῖς ἐμ-
πεφώλευκεν | ἡ δειλία; ἀλλὰ πάντως εἰσὶ μυρίοι
τῶν συγγενῶν ἀγωνιζόμενοι. τούτων οὖν τὸν ὑπὲρ
τῆς ψυχῆς κίνδυνον αἰρομένων οἱ γχλιδῶντες
καὶ ἁβροδιαίτως ζῶντες τίνας οὐκ ἂν ἀτιθάσους
θῆρας δι᾽ ὑπερβολὴν ὠμότητος παραδράμοιεν;

ἀλλὰ χαλεπὸν τὸ ἑτέρους ἀπονητὶ τῶν ἡμετέρων

+ (οπ]. Tr.: mss, πάντα: Cohn suggested ταῦτα δρᾶν
αἴσχιστον. Perhaps πολέμου («πολέμου πάντα, ἐ.6. in time of war

186

ON HUSBANDRY, 151-155

and taking their place in the front ranks to hold their
shields over their comrades fighting with a courage
that courts danger. XXXV. In the next 152
place, they would have given proof not only of
treachery but of utter insensibility, if, while the
others are to be fighting in their defence, they are
to be about their private business ; and while the
others are to be willing to stand the hazard of the
conflict for their safety, they are not to take the
trouble to fight for their own ; and, while the others
in their desire for victory are gladly to put up with
short rations and sleeping in the field and the other
hardships of body and soul, they spend their time in
decking their houses with stuccoes and trumperies,
poor soulless display ; or getting in the fruit of their
orchards and celebrating the vintage festival ; or now
for the first time consummating their marriage with
the maidens betrothed to them long before, as though
this were an ideal season for weddings. Tis good to 153
look after walls, to collect rents, to attend banquets, to
get tipsy, to indulge in sexual intercourse, for the aged
and as the saying is, decayed dames, to be escorted to
the bridal chamber, but they are works of peace, and
monstrous things to do when war is in full course.
Has not a father, has not a brother, has no blood- 154
relation, no member of the clan of these men enlisted ?
Has cowardice made their whole family its lair? Nay,
there surely are a host of their kinsfolk at the front.
Would not, then, those, who live in ease and luxury
while these are imperilling their lives, far surpass
in cruelty any savage beasts you can name ἢ

“It is hard,’ you are thinking, “that other 155

it is well that all that is done should be things of war.
Possibly πολέμον «ὅσα πολέμου», cf. §25 above,
187

PHILO

9 δι ’
ἀπολαῦσαι πόνων. καὶ πότερον χαλεπώτερον ἐχ-
θροὺς ἔτι ζώντων ἢ φίλους καὶ συγγενεῖς τετε-
’ὔ 94 Α A aA 9 aA “A A A
λευτηκότων ἐπὶ τὸν κλῆρον ἐλθεῖν; ἢἣ καὶ TO
συγκρίνειν τὰ οὕτως μακρὰν ἀφεστῶτα εὔηθες;
166 καὶ μὴν εὔλογον μὴ μόνον ὅσα τοῖς ἀστρατεύτοις
πρόσεστιν, ἀλλὰ καὶ αὐτοὺς ἐκείνους ἐχθρῶν κεκρα-
τηκότων γενέσθαι κτήματα: τοῖς δέ γε ἀπο-
΄ ΄- 4 9
θνήσκουσιν ὑπὲρ τῆς κοινῆς σωτηρίας, καὶ εἰ
μηδενὸς ἀπώναντο' πρότερον τῶν κατὰ τὴν οὐσίαν,
A a
ἡδίστη τελευτὴ γίνεται λογιζομένοις ὅτι πρὸς οὗς
3) 4 A 9 ’ὔ 9 aA 37
ηὔξαντο διαδόχους τὴν οὐσίαν ἐλθεῖν ἔρχεται.
> A A
167 XXXVI. To μὲν οὖν τοῦ νόμου ῥητὸν τοσαύτας
Α 9 4 9 ’ὔ 3 9) e A
καὶ ἔτι πλείους ἐπισκέψεις ἴσως ἔχει. ws δὲ
A A ~
μηδεὶς εὑρεσιλογῶν θρασύνηται τῶν κακοτεχνούν-
~ ΄- A
των, ἀλληγοροῦντες φήσομεν ὅτι πρῶτον μὲν οὐ
’ὔ V4 a “-ς A
μόνον οἴεται δεῖν 6 νόμος περὶ τὴν τῶν ἀγαθῶν
πονεῖσθαί τινα κτῆσιν, ἀλλὰ καὶ περὶ τὴν τῶν
κτηθέντων ἀπόλαυσιν, καὶ τό γε εὐδαιμονεῖν
> ~ ΄-
ἀρετῆς χρήσει τελείας περιγενέσθαι νομίζει σῷον
A A
Kat παντελῆ περιποιούσης βίον" ἔπειθ᾽ ὅτι οὐ περὶ
9 ’ Nv > aA Ἅ ΄- 9 e ὔ 9
οἰκίας ἢ ἀμπελῶνος ἢ τῆς καθ᾽ ὁμολογίας ἐγγυη-
’ A
θείσης γυναικός ἐστιν ὃ λόγος αὐτῷ, ὅπως τὴν
A A ~ A
μὲν ὡς μνηστὴρ ἀγάγηται, τοῦ δ᾽ ἀμπελῶνος τὸν
A e 4 3 v4 A > ’
καρπὸν ὃ φυτουργὸς ἀποδρεψάμενος καὶ ἀποθλίψας,
> 9 - ΄
εἶτ᾽ ἐμπιὼν μεθύσματος ἀκράτου γανωθῇ, τὴν δ᾽
9 a A
οἰκίαν ὃ ἀναδειμάμενος οἰκήσῃ, ἀλλὰ περὶ τῶν

1 mss. ἀφ᾽ ὧν ἂν τὸ, which was formerly patched up by
reading εἰ μηδενὸς ἀπέλαυσαν ἀφ᾽ ὧν ἂν τὸ πρότερον εἶχον.

188

ON HUSBANDRY, 155-157

people without doing any work should get the benefit
of our labours.”

Pray, which is harder, that enemies should come
into the property while we are still alive, or that
friends and kinsfolk should do so when we are dead ?
Nay, ‘tis silly even to compare things so wide apart.
Again, it is probable not only that all that belongs 156
to those who did not join up should become the
property of the victorious enemy, but that they
themselves should so become; while to those who
are dying for the common salvation, even supposing
that they had in former days derived no benefit from
the family property, a happy ending comes as they
reflect that the property is falling to the heirs to
whom it was their prayer that it should fall.

XXXVI. The letter of the Law perhaps suggests 157
all these considerations and more than these. But
that no malicious critic may too daringly give rein to
his inventive talent, we will leave the letter, and
make one or two remarks about the inner meaning
of the Law. Firstly, it considers that a man ought
to concern himself not only with the acquisition of
good things, but with the enjoyment of what he has
acquired, and that happiness results from the prac-
tice of perfect excellence seeing that such excellence
secures a life sound and complete in every way.
Secondly, what the Law means is that a man’s main
consideration is not house or vineyard or the wife
already betrothed to him ; how he is to take to wife
her whom he has wooed and won ; how the planter
of the vineyard is to cull and crush its fruit, and then
drink large draughts of the intoxicating beverage and
make his heart glad ; or how the man that has built
the house is to occupy it; but that the faculties of a

189

PHILO

κατὰ ψυχὴν δυνάμεων, δι’ ὧν συμβέβηκεν ἀρχάς
τε λαμβάνειν καὶ προκοπὰς καὶ τελειότητας ἐν
168 πράξεσιν ἐπαινεταῖς: at μὲν τοίνυν ἀρχαὶ περὶ
μνηστῆρα φιλοῦσι γίνεσθαι---καθάπερ γὰρ ὁ μνώ-
μενος γυναῖκα μέλλει ἔτι ἀνὴρ' οὐ “γεγονὼς ἤδη,
τὸν αὐτὸν τρόπον 6 εὐφυὴς εὐγενῆ μὲν καὶ καθαρὰν
ἄξεσθαι παρθένον, παιδείαν, ἐλπίζει, μνᾶται δ᾽
αὐτίκα---, at δὲ προκοπαὶ περὶ γεωργόν---ὡς γὰρ
ἐπιμελὲς τῷ φυτουργῷ τὰ δένδρα αὔξεσθαι, καὶ
τῷ φιλομαϑεῖ τὰ φρονήσεως “θεωρήματα ποιῆσαι
μηκίστην λαβεῖν ἐπίδοσιν---, αἱ δὲ τελειότητες περὶ
ἡμιουργίαν οἰκίας τελειουμένης μέν, οὔπω δὲ
169 πῆξιν λαβούσης. XXXVI. ἁρμόττει δὴ πᾶσι
τούτοις, ἀρχομένοις, προκόπτουσι, τετελειωμένοις,
βιοῦν ἀφιλονείκως καὶ μὴ τῷ τῶν σοφιστῶν ἐπ-
αποδύεσθαι πολέμῳ δύσεριν ταραχὴν ἐπὶ νοθείᾳ
[325] τἀληθοῦς ἀεὶ μελετώντων' ἐπειδὴ τἀληθὲς εἰρήνῃ
160 φίλον, Ι ἣ δυσμενὴς αὐτοῖς. εἰ γὰρ εἰς τοῦτον
ἀφίξονται τὸν ἀγῶνα πρὸς ἐμπειροπολέμους ἰδιῶ-
ται, παντελῶς ἁλώσονται" ὃ μὲν ἀρχόμενος, «ὅτι»
ἄπειρος, ὁ δὲ προκόπτων, ὅτι ἀτελής, ὁ δὲ τέλειος,
ὅτι οὔπω ἀτριβος" ἀρετῆς" δεῖ δ᾽ ὥσπερ τὰ κονιά-
ματα στηριχθῆναι βεβαίως καὶ λαβεῖν πῆξιν, οὕτως

1 Conj. Tr.: mss. μέλλων ἐπὰν ἀνὴρ. Adler proposes μέλλων
ἐπανζδροῦσθαι or émav<dpos εἷναι. Wendland suggested
μέλλει γενέσθαι ἀνὴρ.

2 Sic mss. Emendations proposed are οὕπω ἐντριβὴς or ἔτι

ἀτριβὴς (ὃ rw ἀτριβὴς, the usage being perhaps defensible with
the implied negative in ἀτριβὴ9).

4 Or the passage may be taken as follows: “Τῆς lawgiver |
is not speaking of house or vineyard. . . . He does not wish
that he should take to wife . . . But he is speaking of the

190

ON HUSBANDRY, 157-160

man’s soul are a man’s main consideration.? Through
these he can make a beginning, make progress, and
reach perfection in praiseworthy doings. Beginnings
are seen in a wooer, for, just as he who is wooing a
woman has wedlock still in futurity not being already
a husband, in the same way the well-constituted man
looks forward to one day marrying Discipline, a high-
born and pure maiden, but for the present he is her
wooer. Progress is seen in the work of the husband-
man, for, as it is the planter’s care that the trees
should grow, so is it the earnest student’s care to
bring it about that the principles of sound sense shall
receive the utmost development. Perfection is to
be seen in the building of a house, which is receiv-
ing its finishing touches, but has not yet become
quite compact and firmly settled. XXXVII. It
befits all these, the beginners, those making progress,
and those who have reached perfection, to live with-
out contention, refusing to engage in the war waged
by the sophists, with their unceasing practice of
quarrelsomeness and disturbance to the adulteration
of the truth: for the truth is dear to peace, and
peace has no liking for them. If our friends do come
into this conflict, mere unprofessionals engaging
trained and seasoned fighters, they will undoubtedly
get the worst of it; the beginner because he lacks
experience, the man who is progressing, because he
is incomplete, the man who has reached complete-
ness, because he is still unpractised in virtue. It is
requisite, just as it is that plaster should become
firm and fixed and acquire solidity,’ so too that the

faculties of a man’s soul;” cf. for this use of ὁ λόγος αὐτῷ,
‘he is not speaking about,”’ ὃ 88 above.
> See App. p. 493.

VOL. III G2 191

158

159

160

PHILO

4 a λ θ a 4 A [4 ’
τὰς τῶν τελειωθέντων ψυχὰς κραταιωθείσας παγιώ-
τερον ἱδρυθῆναι μελέτῃ συνεχεῖ καὶ γυμνάσμασιν
9 ὔ e A ‘ , , \
161 ἐπαλλήλοις. of δὲ μὴ τούτων τυγχάνοντες παρὰ
τοῖς φιλοσόφοις διαλεληθότες εἶναι λέγονται σοφοί:
\ \ ~
τοὺς yap ἄχρι σοφίας ἄκρας ἐληλακότας Kal τῶν
ὅρων αὐτῆς ἄρτι πρῶτον ἁψαμένους ἀμήχανον
9 “- A
εἰδέναι φασὶ τὴν ἑαυτῶν τελείωσιν: μὴ yap κατὰ
A A
TOV αὐτὸν χρόνον ἄμφω συνίστασθαι, THY τε πρὸς
‘ , 3 ‘ A “- > ’ ὔ
τὸ πέρας ἄφιξιν καὶ τὴν τῆς ἀφίξεως κατάληψιν,
>
ἀλλ᾽ εἶναι μεθόριον ἄγνοιαν, οὐ τὴν μακρὰν ἀπ-
λ λ , 9 , > A A 3 A \ > ,
εληλαμένην ἐπιστήμης, ἀλλὰ τὴν ἐγγὺς καὶ ayxi-
~ ~ S A
162 θυρον αὐτῇ. τοῦ μὲν οὖν καταλαμβάνοντος καὶ
συνιέντος καὶ τὰς ἑαυτοῦ δυνάμεις ἐπισταμένου
3 ’ 3 5D) ” “- “- ’
ἄκρως γένοιτ᾽ ἂν ἔργον πολεμῆσαι τῷ φιλέριδι.
“-- A a
Kal σοφιστικῷ στίφει" νικήσειν yap τὸν τοιοῦτον.
9 ’ ΦὌ Α μή A > ’ 3 “ ’
ἐλπίς. ᾧ δὲ ἔτι τὸ ἀγνοίας ἐπιπροσθεῖ σκότος,
᾽ A “- 3 ᾽ 9 Ul 4
μήπω τοῦ τῆς ἐπιστήμης ἀναλάμψαι φέγγους
9 “ ’ὔ
ἰσχυκύτος, ἀσφαλὲς οἴκοι καταμεῖναι, τουτέστιν
9 \ 1. 2» 9 , \ a
εἰς τὴν περὶ WY ἄκρως οὐ κατείληφε μὴ παρελθεῖν
Ὁ ϑ 3 9 “A , \ e , e >
163 ἅμιλλαν, ἀλλ᾽ ἠρεμῆσαί τε Kal ἡσυχάσαι. ὁ ὃ
e 95 9 ’ 9 ’ AY ’ “-
ὑπ᾽ αὐθαδείας ἐξενεχθείς, τὰ παλαίσματα τῶν
> , 9 ϑῶ "ἡ \ A a ,
ἀντιπάλων οὐκ εἰδὼς πρὶν δρᾶσαι παθεῖν φθή-
A 9 Ψ
σεται καὶ τὸν ἐπιστήμης θάνατον ἐνδέξεται, ὅς
ἐστιν ἀργαλεώτερος τοῦ ψυχὴν καὶ σῶμα διακρίνον-
3 ’ A ~ ’ aA A ~
164 Tos. ὀφείλει δὲ τοῦτο συμβαίνειν τοῖς πρὸς τῶν
hae: ,
σοφισμάτων ἀπατωμένοις" ὅταν yap τὰς λύσεις
αὐτῶν εὑρεῖν μὴ δυνηθῶσιν, ὡς ἀληθέσι τοῖς
* See App. p. 493.
192

ON HUSBANDRY, 160-164

souls of those that have been perfected should become
more firmly settled, strengthened by constant prac-
tice and continual exercise. Those who do not enjoy 161
these advantages have the name among the philo-
sophers of wise men unconscious of their wisdom.
For they say that it is out of the question that those
who have sped as far as the edge of wisdom and have
just come for the first time into contact with its
borders should be conscious of their own perfecting,
that both things cannot come about at the same time,
the arrival at the goal and the apprehension of the
arrival, but that ignorance must form a border-land
between the two, not that ignorance which is far
removed from knowledge, but that which is close at
hand and hard by her door. It will, then, be the 162
business of him who fully apprehends and under-
stands the subject and thoroughly knows his own
powers, to go to war with the strife-loving band of
sophists ; for there is ground for expecting that such
an one will be the conqueror. But for him whose
eyes are still covered by the darkness of ignorance,
the light of knowledge not being strong enough as
yet to shine out, it is safe to stay at home, that is,
not to come forward for the contest about matters
which he has not fully apprehended, but to keep
still and be quiet. But he who has been carried away 163
by presumption, not knowing his opponents’ grips
and throws, before he can be an agent will quickly
be a victim and experience the death of knowledge,
which is a far more woeful death than that which
severs soul and body. This is bound to befall those 164
who are cheated by sophistries; for they fail to
find the way to refute these, and owing to their
having regarded false statements as true and given

193

165

PHILO

κατεψευσμένοις πεπιστευκότες ἀποθνήσκουσι βίον
τὸν τῆς ἐπιστήμης ταὐτὸν πεπονθότες τοῖς ὑπὸ
κολάκων φενακιζομένοις" καὶ γὰρ τούτων ἡ τῆς
ψυχῆς ὑγιαίνουσα καὶ ἀληθὴς ὑπὸ τῆς φύσει νοσερᾶς
ἐξωθεῖται καὶ ἀνατρέπεται φιλίας. ΧΧΧΥΗΙ.
συμβουλευτέον οὖν εἰς “τοὺς τοιούτους ἀγῶνας μὴ
παρέρχεσθαι τοῖς τε ἀρχομένοις τοῦ μανθάνειν---
ἀνεπιστήμονες γάρ---καὶ τοῖς προκόπτουσι, διότι οὐ
τέλειοι, καὶ τοῖς πρῶτον τελειωθεῖσι, διότι λέληθεν

166 αὐτοὺς ἄχρι πῇ τελειότης. τῶν δὲ ἀπειθησάντων

[326]

167

ἄλλος, φησίν, ἄνθρωπος τὴν μὲν οἰκίαν οἰκήσει,
τὸν δ᾽ ἀμπελῶνα κτήσεται, τὴν δὲ γυναῖκα ἄξεται"
τὸ δ᾽ ἐστὶν ἴσον τῷ αἱ λεχθεῖσαι δυνάμεις σπουδῆς,
βελτιώσεως, τελειώσεως | ἐπιλείψουσι μὲν οὐδέ-
ποτε, ἄλλοτε δὲ ἄλλοις ἐνομιλήσουσιν ἀνθρώποις
ἐπιφοιτῶσαι καὶ τὰς ψυχὰς οὐ τὰς αὐτὰς * * +!
ἀμείβουσαι, σφραγῖσιν" ὁμοιούμεναι. καὶ γὰρ αὗται
τὸν κηρὸν ἐπειδὰν τυπώσωσι, παθοῦσαι μηδὲν a ἀπ᾽
αὐτῶν εἶδος ἐγχαράξασαι μένουσιν ἐν ὁμοίῳ: κἂν
ὁ τυπωθεὶς συγχυθῇ κηρὸς καὶ ἀφανισθῇ, πάλιν
ἕτερος ὑποβληθήσεται. ὥστε, ὦ γενναῖοι, μὴ
νομίσητε φθειρομένοις συμφθείρεσθαι τὰς δυνάμεις
ὑμῖν: ἀθάνατοι γὰρ οὖσαι μυρίους ἄλλους πρὸ
ὑμῶν ἀσπάζονται τῆς ἀπ᾿ αὐτῶν εὐκλείας," οὗς ἂν
αἴσθωνται μὴ ὥσπερ ὑμᾶς διὰ τὸ ῥιψοκίνδυνον
ἀποδεδρακότας τὴν ὁμιλίαν αὐτῶν, ἀλλὰ προσ-

1 The translation follows Wend., who suggests οὐ τὰς
αὐτὰς <del κατοικοῦσαι, ἀλλ᾽ ἐξ ἄλλων ἄλλας» ἀμείβουσαι. An
alternative is to limit the corruption to ἀμείβουσαι. Mangey
ἀπομάττουσαι. 2 mss. σφόδρα γ᾽ εἰσὶν.

3 The genitive is hardly defensible. Wend. proposes

ἀσπάζονται {(μεταδιδοῦσαι», Cohn τῇ . . - εὐκλείᾳ.

194

ON HUSBANDRY, 164-167

them credence, they die so far as the life of know-
ledge is concerned. Their experience is the same as
that of those who are taken in by flatterers: for in
their case, too, the true and healthy friendship of
the soul is thrust out and overturned by the friend-
ship that is essentially unwholesome. XXXVIII.
We must therefore advise those, who are beginning
to learn, to decline such contests, owing to their lack
of knowledge; those who are making progress,
owing to their not being perfect; and those who
have just attained perfection, because they are to
some extent unconscious of their perfectness. As
for those who disregard this bidding, it says of each
of them, another man shall live in his house, shall
become owner of his vineyard, shall marry his
betrothed. This is equivalent to saying, “the
faculties * mentioned of keenness to learn, of im-
provement, of becoming perfect, shall indeed never
fail, but they associate with one man at one time,
with another man at another time, going about and
not tenanting the same souls always and changing
from soul to soul. In this the faculties resemble
seals; for these too, when they have stamped the
wax, unaffected by the impressions they have made,
after engraving an image on it remain as they
were, and if the impression on the wax gets blurred
and effaced, other wax will be substituted for it.
So do not imagine, good sirs, that the faculties
decay when you do. They are immortal, and ready
to welcome ten thousand others in preference to you
to the fame gained from them. These are all whom
they perceive not to have shunned their converse as
you did, owing to your foolhardiness, but to draw

@ Or “ talents.”
195

165

166

167

PHILO

168 ιόντας Kal θεραπευτικῶς ἀσφαλείας ἔχοντας. εἰ
δέ τις ἀρετῆς φίλος, εὐχέσθω τὰ καλὰ πάντα
ἐμφυτευθῆναί τε αὑτῷ καὶ ἐπὶ τῆς ἑαυτοῦ ψυχῆς
φανῆναι καθάπερ ἐν ἀνδριάντι καὶ γραφῇ τελείᾳ
τὰς εἰς εὐμορφίαν συμμετρίας, λογιζόμενος ὅτι
εἰσὶν ἔφεδροι “μυρίοι, οἷς ἡ φύσις ἀντ᾽ αὐτοῦ
δωρήσεται ταῦτα πάντα, εὐμαθείας, προκοπάς,
τελειότητας. ἄμεινον δὲ πρὸ ἐκείνων αὐτὸν ἐκ-
λάμψαι ταμιευόμενον τὰς ὑπὸ τοῦ θεοῦ δοθείσας
ἀσφαλῶς χάριτας καὶ μὴ προενεγκόντα πόρθησιν
ἐχθροῖς ἀφειδοῦσιν ἑτοιμοτάτην λείαν παρασχεῖν.

169 XXXIX, Οὐκοῦν βραχὺ ὄφελος ἀρχῆς, ἣν τέλος
αἴσιον οὐκ ἐσ ράγισται. πολλάκις μέντοι καὶ
τελειωθέντες τινὲς ἀτελεῖς ἐνομίσθησαν τῷ παρὰ
τὴν ἰδίαν προθυμίαν, ἀλλὰ μὴ κατ᾽ ἐπιφροσύνην
θεοῦ βελτιωθῆναι δόξαι, καὶ διὰ τοῦτο μέντοι «τὸ»
δόξαι μετεωρισθέντες" καὶ ἐξαρθέντες ἐπὶ μήκιστον
ἀφ᾽ ὑψηλοτέρων χωρίων εἰς ἔσχατον κατενεχ-

110 θέντες βυθὸν ἠφανίσθησαν: “ ἐὰν ᾿ γάρ φησιν
“ οἰκοδομήσῃς οἰκίαν καινήν, καὶ ποιήσεις στε-
φάνην τῷ δώματί σου, καὶ οὐ ποιήσεις φόνον ἐν
τῇ οἰκίᾳ σου, ἐὰν πέσῃ ὃ πεσὼν ἀπ᾽ αὐτοῦ.᾽"

lll πτωμάτων γὰρ ἀργαλεώτατον θεοῦ τιμῆς ἀπο-
πεσεῖν ὀλισθόντα, στεφανώσαντα πρὸ ἐκείνου
ἑαυτὸν καὶ φόνον ἐμφύλιον ἐργασάμενον": κτείνει
γὰρ τὴν ἑαυτοῦ ψυχὴν ὁ μὴ τὸ ὃν τιμῶν, ὡς ἀνό-
νητον αὐτῷ γενέσθαι παιδείας τὸ οἰκοδόμημα.

1 Mss. νεωτερισθέντες.

* So the txx, which Philo takes to mean “for fear you
yourself fall.” The E.V. ‘that thou bring not blood upon
thy house, if any man fall from thence ”’ gives the real sense
better.

196

ON HUSBANDRY, 168-171

near and pay great heed to safety. If any man be 168
a lover of virtue, let him pray that all fair things may
not only be implanted im him, but may shew them-
selves upon the surface of his soul, as do the ex-
quisite proportions of beauty in a statue and a perfect
portrait. Let him consider that there are myriads
waiting to follow him, on whom in his stead Nature -
will bestow all the boons of which we have been
thinking, the gift of quickness to learn, that of
making progress, that of attaining perfection. Is it
not better that, instead of leaving it to them, he
should himself shine out and be a retentive steward
of God’s gracious gifts, and that he should not, by
gratuitously offering anopportunity for plunder,supply
ruthless foes with booty lying ready to their hand ἢ
XXXIX. Little advantage, therefore, is there in a 169
beginning to which a right ending has not set its seal.
Quite frequently persons who had attained perfection
have been accounted imperfect owing to their fancy-
ing that their improvement was due to their own zeal
and not to the directing care of God. Owing to this
fancy they were lifted up and greatly exalted, and
so camie to be borne down from lofty regions into the
lowest abyss and so lost to sight: for we read,
“If thou shalt build a new house, then shalt thou 170
also make a parapet round thy roof, and so thou
shalt not cause death in thy house, if the faller from
it falls 4 (Deut. xxii. 8). For there is no fall so 171
grievous as to slip and fall away from rendering
honour to God, through ascribing the victory to one-
self instead of to Him, and so being the perpetrator
of the murder of one’s kin. For he that fails to
honour That which IS slays his own soul, so that the
edifice of instruction ceases to be of use to him. In-

197

172
[327]

173

174

PHILO

παιδεία δὲ φύσιν ἔλαχε τὴν ἀγήρω, διόπερ καινὴν
εἶπε τὴν οἰκίαν αὐτῆς" τὰ μὲν γὰρ ἄλλα χρόνῳ
φθείρεται, ἡ δ᾽ ἐφ᾽ ὅσον πρόεισιν, ἐπὶ μήκιστον
ἡβᾷ καὶ ἐπακμάζει τὸ ἀειθαλὲς εἶδος φαιδρυνομένη
καὶ ταῖς συνεχέσιν ἐπιμελείαις καινουμένη. κἀν
τοῖς | προτρεπτικοῖς μέντοι παραινεῖ τοὺς κτῆσιν
γα ῶν ,λαχόντας πλείστην μὴ ἑαυτοὺς ἀναγράψαι
τῆς κτήσεως αἰτίους, ἀλλὰ “ μνησθῆναι θεοῦ τοῦ
διδόντος ἰσχὺν ποιῆσαι δύναμιν." τοῦτο μὲν οὖν
τὸ εὐπραγίας ἦν πέρας, ἀρχαὶ δ᾽ ἐκεῖναι" ὥστε
τοὺς ἐκλανθανομένους τοῦ τέλους μηδὲ τῆς τῶν
κτηθέντων «ἀρχῆς» εὖ ἂν ἔτ᾽ ἀπόνασθαι.. τού-
τοις μὲν οὖν ἑκούσια γίνεται διὰ φιλαυτίαν τὰ
σφάλματα οὐχ ὑπομένουσι τὸν φιλόδωρον" καὶ
τελεσφόρ ον θεὸν αἴτιον ἀποφῆναι τῶν ἀγαθῶν.
XL. εἰσὶ δ᾽ of πάντα κάλων εὐσεβείας ἀ ἀνασείσαντες
ἐνορμίσασθαι τοῖς λιμέσιν αὐτῆς ταχυναυτοῦντες
ἐσπούδασαν, κἄπειτ᾽ οὐ ,μακρὰν ἀφεστηκότων,
ἀλλ᾽ ἤδη μελλόντων προσέχειν, αἰφνίδιον ἐξ ἐναν-
τίας καταρραγὲν πνεῦμα πλησίστιον᾽" εὐθυδρομοῦν
τὸ σκάφος ἀνέωσεν, ὡς" ὑποκεῖραι πολλὰ τῶν πρὸς
εὔπλοιαν συνεργούντων. τούτους οὐκ ἄν τις ἔτι
θαλαττεύοντας αἰτιάσαιτο" ἀκούσιος γὰρ αὐτοῖς
ἐπειγομένοις" γέγονεν ἡ βραδυτής: τίς οὖν ἀπεικά-
ETAL τούτοις 7) ὁ τὴν μεγάλην λεγομένην εὐξάμενος
1 Mss. ἐπαπόνασθαι. 2 mss. θεόφιλον.

3 Mss. πλησίον. 4 MSS. ἀνώσεως or ἀνέσεως.
5 MSS. ἐπιγιγνόμενος, -7.

« The vow of the Nazarite is called (as in Leg. All. i. 17)
“the great vow" from Numb. vi. 2 ὃς ἂν μεγάλως εὔξηται
εὐχήν (R.V. “a special vow ak For Philo’s interpretation
cf. Quod Deus 89, 90, where also the contact with the corpse
is treated as an “involuntary ”” error.

198

ON HUSBANDRY, 171-175

struction has obtained the nature that never grows
old, and for this reason her house is called ‘‘ new.”
For whereas other things decay by lapse of time, she,
however far she advances, retains the bloom of youth
and is in her prime all along, radiant with unfailing
loveliness, and renewing her freshness by her un-
ceasing diligence. Moreover in his Exhortations the 179
lawgiver charges those who have obtained large
possession of good things not to inscribe themselves
in their hearts as authors of their wealth, but “ to
remember God Who giveth strength to acquire
power” (Deut. viii. 18). This remembrance, then, 173
was in his eyes the goal of prosperity, the putting
forth of power the beginning: the consequence of
this being that those who forget the end of their
acquisitions cannot any longer derive real benefit
from their beginning. The disasters which befall
these men are self-chosen, the outcome of selfishness.
They cannot bear to acknowledge as the Author of the
good things which they enjoy the God Who brings
to perfection the gifts which He loves to bestow.
XL. But there are others who, with every stitch 174
of piéty’s canvas spread, have used every effort to
make a quick voyage, and to come to anchor in her
harbours, and then, when they were no distance away,
but on the very point of coming to land, a violent
head-wind has suddenly burst upon them, and driven
the vessel straight back, stripping her of much of
the gear on which her seaworthiness depended.
No one would find fault with these men for being 17g
still at sea; for the delay was contrary to their wish
and befell them when they were making all speed.
Who, then, resembles these men? Who but he who
vowed what is called the great Vow? For he says:

199

PHILO

εὐχήν; “ἐὰν γάρ tis” φησίν “ ἀποθάνῃ ἐπ᾽ αὐτῷ
αἰφνίδιον, “παραχρῆμα “μιανθήσεται ἡ ἡ κεφαλὴ εὐχῆς
αὐτοῦ, καὶ υρήσεται᾽᾽ εἶτα ὀλίγα προσειπὼν ἐπι-
φέρει" “at δ᾽ ἡμέραι αἱ πρότεραι ἄλογοι ἔσονται,

176 ὅτι ἐμιάνθη κεφαλὴ εὐχῆς αὐτοῦ "᾿᾿ bv ἀμφοτέρων
τοίνυν, τοῦ τε = αἰφνίδιον μ καὶ τοῦ “ mapa-
χρῆμα ss εἰπεῖν, ἡ ἀκούσιος παρίσταται. τῆς ψυχῆς
τροπή" πρὸς μὲν «γὰρ» τὰ ἑκούσια τῶν ἁμαρτη-
μάτων εἰς τὸ βουλεύσασθαι ποῦ καὶ πότε καὶ
πῶς πρακτέον χρόνου δεῖ, τὰ δὲ ἀκούσια ἐξαίφνης,
ἀπερισκέπτως καί, εἰ οἷόν τε τοῦτ᾽ εἰπεῖν, ἀχρόνως

171 κατασκήπτει. χαλεπὸν γὰρ ὥσπερ τοὺς δρομεῖς
ἀρξαμένους ὁδοῦ τῆς πρὸς εὐσέβειαν ἀπταίστως
καὶ ἀπνευστὶ διευθῦναι τὸν δρόμον, ἐπειδὴ μυρία

178 ἐμποδὼν παντὶ τῷ γενομένῳ. πρότερον μὲν < οὖν»,
ὃ & καὶ μόνον εὐεργεσία, μηδενὸς τῶν κατὰ
γνώμην ἀδικημάτων ἐφάψασθαι πᾶσάν τε τὴν
ἀμήχανον τῶν ἑκουσίων' πληθὺν ἰσχῦσαι διώσασθαι:
δεύτερον δὲ τὸ μήτε πολλοῖς τῶν ἀκουσίων μήτ᾽
ἐπὶ μήκιστον χρόνον ἐνδιατρῖψαι.

179 ͵Παγκάλως δὲ τὰς τῆς ἀκουσίου τροπῆς ἡμέρας
εἶπεν ἀλόγους οὐ μόνον ἐπειδὴ τὸ ἁμαρτάνειν ἄλογον,
ἀλλ᾽ ὅτι καὶ τῶν ἀκουσίων λόγον οὐκ ἔστιν ἀπο-
δοῦναι. παρὸ καὶ i πυνθανομένων πολλάκις τὰς τῶν |

[328] πραγμάτων αἰτίας φαμὲν μήτ᾽ εἰδέναι μήτ᾽ εἰπεῖν
δύνασθαι" μήτε γὰρ γιγνομένων συμπαραληφθῆναι,

1 So mss. Wend. ἀκουσίων, 1.6. the ideal course is to avoid
both kinds of offence, the next best to avoid the “‘ voluntary ”’
and to minimize the “‘ involuntary.” But since the ““ occasions
of the involuntary are infinite ’’ (8 179), the ideal can rarely
be reached (§ 180).

4 In Quod Deus 90 they are not worth counting.
200

ON HUSBANDRY, 175-179

“ΤΕ someone die suddenly beside him, the head of his
vow shall forthwith be defiled, and he shall shave it.”
Then, after a few more words, he adds, “‘ The former
days shall be void, because the head of his vow was
defiled ’’ (Numb. vi. 9, 12). The involuntary nature
of the soul’s failure is evidenced by both of the words
which he uses, “‘ sudden” and ‘“‘ forthwith,’ for where-
as in the case of deliberate sins time is required for
planning where and when and how the thing is to
be done, unintentional sins swoop upon us suddenly,
without thought, and if we may so say, in no time.
For it is difficult for the runners, as we may call them,
after starting on the way to piety, to finish the whole
course without stumbling, and without stopping to
draw breath ; for every man born meets ten thousand
obstacles. The first need then, which is the one
and only thing that is “‘ well-doing,” is never to put
hand to any deliberate wrong-doing, and to have
strength to thrust from us the countless host of
voluntary offences; the second not to fall into many
involuntary offences, nor to continue long in the
practice of them. |

Right well did he say that the days of the involun-
tary failure were void (ἀλόγους) not only because to
sin is void of reason (ἄλογον) but also because it is
impossible to render an account (λόγον) of involuntary
sins. Accordingly, when people inquire after the
motives for things that have been done,? we often say
that we neither know nor are able to tell them: for
that when they were being done we were not taken

> Apparently meaning ‘our motives for what we have
done.” Philo seems to be expressing in a curiously strong
way the feeling that our “‘ involuntary ” errors are something

quite independent of us. They treat us as strangers and we
are taken aback when we find that they have happened.

201

176

177

178

179

PHILO

180 ἀλλὰ καὶ τὴν ἄφιξιν αὐτῶν ἀγνοῆσαι. σπάνιον
οὖν εἴ τῳ δωρήσεται ὁ θεὸς ἀπ᾽ ἀρχῆς ἄχρι τέλους
a“ A 4 4.3 > 4 4 9 3
σταδιεῦσαι τὸν βίον μήτ᾽ ὀκλάσαντι μήτ᾽ ὀλι-
θό 3 > e ’ὔ , > 4 e 4
σθόντι, ἀλλ᾽ ἑκατέραν φύσιν ἀδικημάτων, ἑκουσίων
A aA
TE Kal ἀκουσίων, ῥύμῃ Kal φορᾷ τάχους ὠκυ-
δρομωτάτου ὑπερπτῆναι.
“- A > 9 ΄- ᾽ A ᾽ 3
181 Ταῦτα μὲν οὖν ἀρχῆς τε πέρι καὶ τέλους εἴρηται
διὰ Νῶε τὸν δίκαιον, ὃς τὰ πρῶτα καὶ στοιχειώδη
τῆς γεωργικῆς κτησάμενος τέχνης ἄχρι τῶν
περάτων αὐτῆς ἐλθεῖν ἠσθένησε: λέγεται γὰρ ὅτι
“ἤρξατο γῆς εἶναι yewpyos, οὐ τῶν ὅρων τῶν
” 9 , 2 4 A de \ “A
ἄκρας ἐπιστήμης ἐλάβετο. τὰ δὲ περὶ τῆς φυτουρ-
γίας εἰρημένα αὐτοῦ λέγωμεν αὖθις.

202

ON HUSBANDRY, 179-181

into confidence, nay, that they arrived without our
knowing it. “Tis a rare event then if God shall vouch- 180
safe to a man to run life’s course from beginning to
end without slackening or slipping, and to avoid each
kind of transgressions, voluntary and involuntary, by
flying past them, in the vehement rush of matchless
speed.

These remarks on beginning and end have been 181
made apropos of Noah the righteous man who, after
making himself master of the elements of the science
of husbandry, had not the strength to reach its final
stages, for it is said that “ he began to be a husband-
man,’ not that he reached the furthest limits of full
knowledge. What is said about his work as a planter
let us tell at another time.

203

CONCERNING NOAH’S WORK
AS A PLANTER
(DE PLANTATIONE)

ANALYTICAL INTRODUCTION

Tue first part of this treatise, extending to the end
of § 139, treats firstly of God’s planting and then of
man learning to copy His work. The second part
(§ 140 onwards) should be entitled Περὶ μέθης, for
it deals with the vine only with respect to its fruit.
The title of the treatise is, therefore, inappropriate.

A. 1-139"

(a) 1-72. The first Planter and His plant.

(a) 1-27. The universe and its component parts
planted.

(8) 28-31. Trees planted in man, the microcosm.
(y) 32-46. The names of the two trees in Eden

point to an allegorical interpretation. ‘‘ Eden ”’
is “ delight” in the Lord. ‘ Eastward ”’ is ‘‘ in the
light.”’ “ The tree of Life ’’ is the man of Gen. i. 27

in the image of God. The earthly man of Gen. ii.
is placed in Paradise to be tested amid the virtues,
the plants of a rational soul.

(ὃ) 47 ff. That Israel, God’s special inheritance,
may be planted in Eden is Moses’ prayer.

(ὁ) 62-72. God the Portion of Inheritance of Levi
and of those who have the Levite mind.

207

PHILO

(δ) Lessons learned from the First Planter, and
copies of His planting (73-139).

(a) 74-93. Abraham’s planting (Gen. xxi. 33). The
tree the “‘ hide ’’ of 10,000 cubits ; the place the well,
which is without water (Gen. xxvi. 32 Lxx), and
so symbolic of the fruitless search for knowledge,
and of the discovery of our own ignorance ; the fruit
the invocation of the Name “ Eternal God,’’ which
connotes ‘‘ Benefactor,’’ whereas “‘ Lord ᾿᾿ connotes
“* Master.”

(B) 94-139. Our planting (Lev. xix. 23-25). Ere
we can plant fruit trees we must migrate to the God-
given land, z.e. the mind must find the way of Wisdom.
The beginner bidden to prune, 1.6. cut out all hurtful
things, e.g. the harlot and the toady from Friendship,
superstition from Religion. Jacob’s peeled rods
and the leper’s flesh, both white all over, serve as a
pattern. Philo attempts to explain the command
to prune the fruit itself.

The fourth year, in which the fruit is “ holy for
praise to the Lord” leads to a discourse on the
number 4, on praise as the fruit of education, on
thanksgiving as creation’s chief duty, illustrated b
the story of the birth of Mnemosyne. As the fift
year is ours for food, after the fourth year of thanks-
giving, so “‘Issachar”’ or “ Reward” was born
next after “ Judah ” or “ Praise.”’

B. 140-177

We now pass on to the vine-culture of Noah. As
the vine is the means of Drunkenness (and the just
man made himself drunk with it), we have to consider
the subject of drunkenness. Moses’ views will be
given later (in De Ebrietate). Let us now examine
208

NOAH’S WORK AS A PLANTER

what the philosophical schools say about it.¢ They
put the question thus, ‘ Will the wise man get
drunk?” (139-141). But before stating the argu-
ments on either side, we note that the term “ get
drunk ” (μεθύειν) may be used for hard drinking
(otvotc- θαι) simply,® or for drinking carried to the
point of foolish behaviour (ληρεῖν). All condemn
the latter, but one school holds that if μεθύειν is
used in the less offensive sense, the wise man may
freely indulge in it; another,° “ that he cannot safely
do so, and will therefore avoid all carousals, unless
social duties necessitate his participation in them.”

¢ Various opinions have been held as to the provenance
of the disquisition which follows. It of course definitely
disclaims originality, though as a matter of fact parts of it
(e.g. §§ 168 f.) are evidently comments interpolated by Philo
himself. Pearson in Journal a Philology 1907 regarded
it as Peripatetic. Arnim, who discussed it very fully in his
Quellen-Studien zu Philo, believes that Philo is here repre-
senting the views of a contemporary Stoic, but a Stoic of a
free-thinking type, who had taken over a good deal of
Peripateticism. Some of his reasons for this will be found
in the Notes to §§ 171 f. The translators are rather inclined
to agree with Heinemann that the discourse, at least from
§ 149 onwards, is rather of the rhetorical and epideictic type.
We would suggest that the writer or speaker whom Philo
is quoting or adapting, though conversant with philosophical
terms, is not propounding a definite philosophical opinion,
but merely endeavouring by a series of ingenious quibbles
to show that the Stoic maxim the wise man will drink freely
(οἰνωθήσεται), but will not get drunk (μεθυσθήσεται), will not
hold water.

> Cf. St. John ii. 10 ὅταν μεθυσθῶσι, where the A.V. trans-
- lated *‘ when men have well drunk,” the R. V. “* have drunk
freely.” :

¢ Arnim holds that three schools of thought are mentioned.
See note on § 145.

209

PHILO

The arguments of the thesis : “‘ The wise man will
get drunk ”’ are now stated.*

(1) As μέθυ and οἶνος are admittedly synonyms,
their derivatives μεθύειν and οἰνοῦσθαι must be
synonyms also. (This is preceded by a disquisition
on “ homonyms” and “synonyms.”) (§§ 149-155.)

(2) μεθύειν is properly μετὰ τὸ θύειν, (* after sacri-
ficing *’), and the ancient and right use of wine was
orderly and religious in marked contrast to present
custom. If μεθύειν is used in this sense, it is
suitable to the wise man (§§ 156-164).

(3) Another derivation of μεθύειν is from μέθεσις
(relaxation), and the blessings of relaxation and
cheerfulness are pointed out.

(4) A dialectical argument, that, as soberness is
found in the fool as well as in the wise man, its
opposite, drunkenness, is common to both (§ 172).

(5) An argument from the use of the term μέθη in
various writers, showing that they identified μεθύειν
with οἰνοῦσθαι, and did not associate it with λῆρος

(§§ 173 f.).
At this point the disputant professes to meet the
arguments of the other side. The first of these is

@ It will be observed (a) that of these arguments 1, 2, 3,
and 5 merely attempt to show that μεθύειν may be used in
the milder sense: (8) that no attempt is made to defend
λῆρος, which is definitely disclaimed in (5). The disputant,
in fact, though professing to argue for the “ wise man will
get drunk,”’ is really arguing for the first half of the Stoic
maxim “the wise man will drink freely, but will not get
drunk.” Note further that little or no attempt is made to
meet the view of the more rigid school described in § 143,
which held that hard drinking, though not wrong in itself,
might lead to evil.

210

NOAH’S WORK AS A PLANTER

the argument of Zeno, that, since no man could trust
the drunken man with a secret, drunkenness is
unsuitable to the wise man. This is refuted (§§ 175-
177). The rest of the disquisition is lost.*

@ It seems to be generally assumed that, after one or more
further arguments had been disposed of, the debate ended ;
in other words, that Philo only quotes one speech (or treatise)
which, though it professed to meet the arguments of opponents,
was throughout in support of the thesis : ‘* that the wise man
will get drunk.” It seems to the translators more likely
that not only the end of the supporter’s speech, but also the
whole of the opponent’s answer has been lost. It is a
favourite device of rhetoricians to choose out the weakest
arguments on the opposite side and demolish them before-
hand. It is noteworthy that the argument refuted in §§ 176
ff. is one which, though put forward by Zeno, was rejected
by the later Stoics (see note on § 176).

211

ΠΕΡῚ ΦΥΤΟΥΡΓΙΑΣ NQE TO AEYTEPON

1
[5399] 1. | Ἔν μὲν τῷ προτέρῳ βιβλίῳ τὰ περὶ γεωρ-

γικῆς τέχνης γενικῆς, ὅσα καιρὸς ἦν, εἴπομεν, ἐν
δὲ τούτῳ περὶ τῆς κατ᾽ εἶδος ἀμπελουργικῆς, ὡς
ἂν οἷόν τε ἢ, ἀποδώσομεν. τὸν γὰρ δίκαιον

3 A U4 > A A 90. 7 > A
ov γεωργὸν μόνον, ἀλλὰ Kai ἰδίως ἀμπελουργὸν
3 4 4 66 aA 3
εἰσάγει φάσκων" “ἤρξατο Νῶε ἄνθρωπος εἶναι
γεωργὸς γῆς καὶ ἐφύτευσεν ἀμπελῶνα.

A A A ’

2 προσήκει δὲ τὸν μέλλοντα περὶ τῶν κατὰ μέρος
φυτουργιῶν' τε καὶ γεωργιῶν διεξιέναι κατανοῆσαι
πρῶτον τὰ τελειότατα τοῦ παντὸς φυτὰ καὶ τὸν
μέγαν φυτουργὸν καὶ ἐπιστάτην αὐτῶν. ὁ μὲν

“A A A
τοίνυν τῶν φυτουργῶν μέγιστος καὶ τὴν τέχνην
λ ’ e “A 5A e , 3 A δὲ
τελειότατος 6 τῶν ὅλων ἡγεμών ἐστι, φυτὸν δὲ
av” περιέχον ἐν ἑαυτῷ τὰ ἐν μέρει φυτὰ ἅμα"
παμμυρία καθάπερ κληματίδας ἐκ μιᾶς ἀνα-
’ 6, Φ e ’ 3 A A A

3 βλαστάνοντα ῥίζης ὅδε ὁ κόσμος. ἐπειδὴ γὰρ τὴν
οὐσίαν ἄτακτον καὶ συγκεχυμένην οὖσαν ἐξ αὑτῆς
εἰς τάξιν ἐξ ἀταξίας καὶ ἐκ συγχύσεως εἰς διά-
κρισιν ἄγων ὁ κοσμοπλάστης μορφοῦν ἤρξατο,

“A A , @& > A A 4 3 ’ A \
[330] γῆν μὲν Kat ὕδωρ ἐπι τὸ μέσον ἐρρίζου, τα | δὲ

1 mss. φυτῶν, 2 Mss. ov. ὃ mss. ἀλλὰ,
212

CONCERNING NOAH’S WORK AS A
PLANTER

BOOK II

I. We have said in the former book all that the 1
occasion called for regarding the husbandman’s art
in general. In this book we shall give such an account
as we can of the art of a vine-dresser in particular.
For Moses introduces the righteous man not as a
husbandman only, but specially as a vine-dresser ;

his words are: “ Noah began to be a husbandman
tilling the ground, and he planted a vineyard”
(Gen. ix. 20). It is incumbent on one, 2

who is going to discourse on the work of planters
and husbandmen as carried on in this or that place,
to begin by marking well the plants set in the universe,
those most perfect of all plants, and their great
Planter and Overseer. It is the Lord of all things
that is the greatest of planters and most perfect
Master of His art. It is this World that is a plant
containing in itself the particular plants all at once
in their myriads, like shoots springing from a single
root. For, when the Framer of the World, finding 3
all that existed confused and disordered of itself,
began to give it form, by bringing it out of disorder
into order, out of confusion into distinction of parts,
He caused earth and water to occupy the position of
213

PHILO

9 A \ A ‘
ἀέρος Kal πυρὸς δένδρα πρὸς THY μετάρσιον
ἀνεῖλκεν ἀπὸ τοῦ μέσου χώραν, τὸν δὲ αἰθέριον
ἐν κύκλῳ τόπον ὠχυροῦτο τῶν ἐντὸς ὅρον
τε καὶ φυλακτῆριον αὐτὸν τιθείς, ἀφ᾽ οὗ ‘Kal
οὐρανὸς ὠνομάσθαι δοκεῖ: «καὶ» ὀχεῖσθαι μὲν
lo Ὁ \ S a 4 4 4
γῆν ὕδατι ξηρὰν οὖσαν, ἣν δέος ἦν ὕδατι δια-
λύεσθαι, πυρὶ δὲ ἀέρα θερμῷ φύ ὴν ἐξ ἑ ῦ
, πυρὶ δὲ ἀέρα θερμῷ φύσει τὸν ἐξ ἑαυτοῦ
4 A 3 e δ
ψυχρότατον, θαῦμα ἔκτοπον, o θαυματοποιὸς
4 εἰργάζετο. πῶς γὰρ οὐ τεράστιον ὑπὸ μὲν τοῦ
λυομένου συνέχεσθαι τὸ λύον, πρὸς γῆς ὕδωρ, ἐπὶ
\ A 4 Ἂ 4 ” e A
δὲ τῷ ψυχροτάτῳ τὸ θερμότατον ἄσβεστον ἱδρῦ-
σθαι, πῦρ ἐπὶ ἀέρι; καὶ ταῦτα μὲν τὰ
τέλεια τοῦ παντὸς ἦν μοσχεύματα, τὸ δὲ παμ-
Φ
μέγεθες καὶ παμφορώτατον ἔρνος ὁ κόσμος οὗτος,
᾿ , e 9 , , “
δ οὗ παραφυάδες οἱ εἰρημένοι βλαστοί. 11. Ὅπου
> ἢ er me . 7) 5 ᾿
ποτ᾽ οὖν ἄρα τὰς ῥίζας καθῆκε καὶ τίς ἐστιν αὐτῷ
949 5 . > \ > 7
βάσις, ἐφ᾽ ἧς ὥσπερ ἀνδριὰς ἐρήρεισται, σκεπτέον.
“A \ εχ δὲ > A θὲ > \ 3 ~
σῶμα μὲν οὖν οὐδὲν ἀπολειφθὲν εἰκὸς ἔξω πλανᾶ-
aA >
σθαι πᾶσαν τὴν δι᾽ ὅλων ὕλην ἐργασαμένου. καὶ
6 διακοσμήσαντος θεοῦ": τελειότατον γὰρ ἥρμοττε
τὸ μέγιστον τῶν ἔργων τῷ μεγίστῳ δημιουργῷ
διαπλάσασθαι, τελειότατον δὲ otk ἂν ἦν, εἰ μὴ
τελείοις συνεπληροῦτο μέρεσιν. ὥστε ἐκ γῆς
ἁπάσης καὶ παντὸς ὕδατος καὶ ἀέρος καὶ πυρός,
ὃ A ” de A , λ θ Ud
μηδενὸς ἔξω μηδὲ τοῦ βραχυτάτου κατα eup evTos,
7 συνέστη ὅδε ὁ κόσμος. ἀνάγκη τοίνυν ἐκτὸς ἢ
κενὸν ἢ μηδὲν εἶναι. εἰ μὲν δὴ κενόν, πῶς τὸ
LLL CS A a “τὰ
σα. from both. Cornutus i. 1 gives ὠρεύειν 8 ἐστι

φυλάσσειν, as well as ὅρος for the originals from which οὐρανός

is derived.
δ See App. p. 494,

214

NOAH’S WORK AS A PLANTER, 3-7

roots at its centre; the trees, that are air and fire,
He drew up from the centre to the space on high ;
the encircling region of ether He firmly established,
and set it to be at once a boundary and guard of all
that is within. (Apparently its name “ Heaven ”’ is
derived from the former word.*) And (surpassing
wonder !) this Doer of wondrous works caused earth,
a dry substance in danger of being dissolved by
water, to be held by ® water, and air, of itself coldest
of all things, to be held by fire whose very nature is
heat. How can it be other than a prodigy that the 4
dissolving element should be held together by that
which it dissolves, water by earth ; and that on the
coldest element the hottest should be seated un-
quenched, fire upon air? The elements
of which we have spoken are the perfect branches of
the whole, but the stock, far greater and more
productive than all of them, is this world, of which
the growths that have been mentioned are offshoots.
II. We must consider, therefore, where He caused its 5
roots to strike, and on what it rests as a statue on its
pedestal. It is unlikely that any material body has
been left over and was moving about at random out-
side, seeing that God had wrought up and placed in
orderly position all matter wherever found. For it 6
became the greatest artificer to fashion to full per-
fection the greatest of constructions, and it would
have come short of full perfection, had it not had a
complement of perfect parts.2. Accordingly this world
of ours was formed out of all that there is of earth,
and all that there is of water, and air and fire, not
even the smallest particle being left outside. It 7
follows that outside there is either empty space or
nothing at all. If there is empty space, how comes

VOL. III H 215

PHILO

πλῆρες καὶ ναστὸν Kal τῶν ὄντων βαρύτατον οὐ
βρίθει ταλαντεῦον στερεοῦ μηδενὸς ἀπερείδοντος"; ;
ἐξ οὗ φάσματι ἂν ἐοικέναι δόξαι, ζητούσης ἀεὶ
τῆς διανοίας βάσιν σωματικήν, «ἣν» πᾶν ἔχειν
εἰκός, ἐάν τι κενὸν μόνον" τυγχάνῃ, τὸν δὲ δὴ
κόσμον καὶ διαφερόντως, ὅτι τὸ μέγιστον σωμάτων
ἐστὶ καὶ πλῆθος ἄλλων σωμάτων ὡς οἰκεῖα ΕΞ
8 κεκόλπισται μέρη. τὰς δυσωπίας οὖν εἴ τις ἀπο-
διδράσκειν βούλοιτο τὰς ἐν τοῖς διαπορηθεῖσι,
λεγέτω μετὰ παρρησίας, ὅτι οὐδὲν τῶν ἐν ὕλαις
κραταιὸν οὕτως, ὡς τὸν κόσμον. ἀχθοφορεῖν.
ἰσχῦσαι, λόγος δὲ ὁ ἀΐδιος θεοῦ τοῦ αἰωνίου τὸ
[331] ὀχυρώτατον Kat | βεβαιότατον ἔρεισμα τῶν ὅλων
9 ἐστίν. οὗτος ἀπὸ τῶν μέσων ἐπὶ τὰ
πέρατα καὶ ἀπὸ τῶν ἄκρων ἐπὶ τὰ μέσα ταθεὶς
δολιχεύει τὸν τῆς φύσεως δρόμον a ἀήττητον συνάγων
τὰ μέρη πάντα καὶ σφίγγων" εσμὸν γὰρ αὐτὸν
ἄρρηκτον τοῦ παντὸς ὁ γεννήσας ἐποίει πατήρ.
10 εἰκότως οὖν οὐδὲ γῆ πᾶσα διαλυθήσεται πρὸς
παντὸς ὕδατος, ὅπερ αὐτῆς οἱ κόλποι κεχωρήκασιν,
οὐδ᾽ ὑπὸ ἀέρος σβεσθήσεται πῦρ, οὐδ᾽ ἔμπαλιν ὑπὸ
πυρὸς ἀὴρ ἀναφλεχθήσεται, τοῦ θείου λόγου μεθ-
ὅριον τάττοντος αὑτὸν καθάπερ φωνῆεν στοιχείων
ἀφώνων, ἵνα τὸ ὅλον ὥσπερ ἐπὶ τῆς ἐγγραμμάτου
μουσικῆς" συνηχήσῃ, τὰς τῶν ἐναντίων ἀπειλὰς
πειθοῖ τῇ συνόδῳ" μεσιτεύοντός τε καὶ διαιτῶντος.

1 ἀπερείδοντος conj. Tr. for ἐπερείδοντος Mss.

2 mss. ἐάν Te κινούμενον : Wend. ἐάν τι κινούμενον. Perhaps
ἐάν τε (ἰσχόμενον. ἐάν TE> κινούμενον.

3. Mangey δηὰ Wend. φωνῆς, which is elsewhere coupled with
ἐγγραμμάτου, e.g. De Agr. 136. But the μούσης of the mss. is re-
produced in a quotation of the passage by Eusebius as μουσικῆς.

4 mss. and Eusebius συνόδω (sic): Wend. cwaywyy.

216

NOAH’S WORK AS A PLANTER, 7-10

it that a thing that is full and dense and heaviest of
all existences does not sink down by sheer weight,
having nothing solid external to it to hold it up?
This would seem to be of the nature of a phantom,
since our understanding ever looks for a material
basis, which it expects everything to have, even if it
be but an empty thing, but above all the world, since
it is the largest of material bodies, and holds in its
bosom as parts of itself a mass of other material bodies.
Let anyone then, who would fain escape the confusion 8
of face, which we all feel when we have to leave
problems unsolved, say plainly that no material
thing is so strong as to be able to bear the burden of
the world; and that the everlasting Word of the
eternal God is the very sure and staunch prop of the
Whole. He it is, who extending Himself 9
from the midst to its utmost bounds and from its
extremities to the midst again, keeps up through all
its length Nature’s unvanquished course, combining
and compacting all its parts. For the Father Who
begat Him constituted His Word such a Bond of the
Universe as nothing can break. Good reason, then, 10
have ‘we to be sure that all the earth shall not be
dissolved by all the water which has gathered within
its hollows ; nor fire be quenched by air; nor, on
the other hand, air be ignited by fire. The Divine
Word stations Himself to keep these elements apart,
like a Vocal between voiceless elements of speech,
that the universe may send forth a harmony like
that of a masterpiece of literature. He mediates
between the opponents amid their threatenings, and
reconciles them by winning ways to peace and con-

@ See App. p. 494.
217

PHILO

‘ A
11 III. Οὕτως μὲν δὴ τὸ παμφορώτατον
A 9 \ e A 3 A “-- A 3
φυτὸν ἐρριζουτο καὶ ῥιζωθὲν ἐκρατεῖτο: τῶν δὲ ἐν
μέρει καὶ βραχυτέρων φυτῶν τὰ μὲν μεταβατικῶς
κινητά, τὰ δὲ ἄνευ μεταβάσεως ὡς ἂν ἑστῶτα
A A A A
12 κατὰ τὸν αὐτὸν τόπον ἐδημιουργεῖτο. τὰ μὲν
οὖν μεταβατικῇ κινήσει χρώμενα, ἃ δή φαμεν
ἡμεῖς ζῷα εἶναι, ταῖς τοῦ παντὸς ὁλοσχερεστέραις
A A A \
προσεγένετο μοίραις, γῇ μὲν τὰ χερσαῖα, πλωτὰ
δὲ ὕδατι, τὰ δὲ πτηνὰ ἀέρι καὶ τὰ πυρίγονα πυρί,
e A ’ ϑ ’ A ’
ὧν τὴν γένεσιν ἀριδηλοτέραν κατὰ Μακεδονίαν
λόγος ἔχει προφαίνεσθαι, καὶ of ἀστέρες οὐρανῷ
~ A A , \ > Ὁ e
--ζῷα yap Kat τούτους νοερὰ δι᾽ ὅλων φασὶν οἱ
e A
φιλοσοφήσαντες--, «ὧν» ot μὲν πλάνητες ἐξ
ἑαυτῶν, οἱ δ᾽ ἀπλανεῖς τῇ. τοῦ παντὸς συμπεριαγό-
μενοι φορᾷ τόπους ἐναλλάττειν δοκοῦσι.
A A 9 ’ ’ , ν 39. 7
13 τὰ δὲ ἀφαντάστῳ φύσει διοικούμενα, ἅπερ ἰδίως
λέγεται φυτά, μεταβατικῆς κινήσεως ἀμέτοχα.
A \ “- A 9.9 ’ e
14 IV. διττὰ δὲ ἔν τε γῇ καὶ ἀέρι γένη ὁ
ποιῶν ἐποίει. ἀέρι μὲν τὰ πτηνὰ καὶ αἰσθητὰ καὶ
, 3 > ’ 9 ~ 9 A
δυνάμεις ἄλλας αἰσθήσει οὐδαμῇ οὐδαμῶς KaTa-
λαμβανομένας--- ψυχῶν 6 θίασος οὗτος ἀσωμάτων
ἐστὶ διακεκοσμημένων οὐ ταῖς αὐταῖς ἐν τάξεσι"
τὰς μὲν γὰρ εἰσκρίνεσθαι λόγος ἔχει σώμασι
θνητοῖς καὶ κατά τινας ὠρισμένας περιόδους
> , , A A ’ “A
ἀπαλλάττεσθαι πάλιν, τὰς δὲ θειοτέρας κατασκευῆς

1 MSS. τοὺς ἀστέρας ἐν.

@ For the whole of this section οὐ De Gig. 7 f.
218

NOAH’S WORK AS A PLANTER, 11-14

cord. III. On this wise was the tree
planted which yields all fruit that grows. On this
wise when planted was it held fast. Among lesser
plants, that did not partake of its universal character,
some were created with a capacity of moving from
one place to another, others, meant to be stationary,
lacked such capacity for change of place. Our name
for those which have the power of locomotion is
animals. These took to (2.e. were so made as naturally
to belong to) the several main divisions of our uni-
verse, land animals to earth, to water those that
swim, the winged creatures to air, and to fire the
fire-born. It is said that the production of these last
is more patent to observation in Macedonia than
elsewhere. The stars found their place in heaven.
Those who have made philosophy their study tell us
that these too are living creatures, but of a kind
composed entirely of Mind. Of these some, the
planets, appear to change their position by a power
inherent in themselves, others to do so as they are
swept along in the rush of our universe, and these
we call fixed stars.* The creations en-
dowed with a nature incapable of taking in impres-
sions, to which the name of “ plants ᾿᾿ is specially
iven, do not share the power of locomotion.
IV. Of twofold kind were the beings which the great
Maker made as well in the earth as in the air. In
the air He made the winged creatures perceived by
our senses, and other mighty beings besides which
are wholly beyond apprehension by sense. This is
the host of the bodiless souls. Their array is made
up of companies that differ in kind. We are told that
some enter into mortal bodies, and quit them again
at certain fixed periods, while others, endowed with

219

ll

13

14

PHILO

λαχούσας ἅπαντος ἀλογεῖν τοῦ γῆς χωρίου, avw-
[382] τάτω δ᾽ εἶναι πρὸς αὐτῷ τῷ | αἰθέρι τὰς καθαρω-
Tatas, ἃς ot μὲν παρ᾽ Ἕλλησι φιλοσοφήσαντες
ἥρωας καλοῦσι, Μωυσῆς δὲ ὀνόματι εὐθυβόλῳ
χρώμενος ἀγγέλους προσαγορεύει, πρεσβευομένας
καὶ διαγγελλούσας τά τε παρὰ τοῦ ἡγεμόνος τοῖς
ὑπηκόοις ἀγαθὰ καὶ τῷ βασιλεῖ ὧν εἰσιν οἱ
ὑπήκοοι χρεῖοι. γῇ δὲ ζῷά τε χερσαῖα
καὶ φυτά, δύο πάλιν, προσένειμε, τὴν αὐτὴν μητέρα

15 τε βουληθεὶς εἶναι καὶ τροφόν: καθάπερ γὰρ
γυναικὶ καὶ παντὶ τῷ θήλει πηγαὶ πρὸς τῷ μέλλειν
ἀποκυΐσκειν ἀναχέονται' γάλακτος, ἵνα τοῖς γεννω-
μένοις ἄρδωσι τὰς ἀναγκαίας καὶ ἁρμοττούσας
τροφάς, τὸν αὐτὸν τρόπον καὶ τῇ χερσαίων ζῴων
μητρὶ γῇ πάσας φυτῶν προσένειμεν ἰδέας, ἵνα
συγγενέσι καὶ μὴ ὀθνείοις τροφαῖς τὰ γεννώμενα
16 χρήσηται. καὶ μὴν τὰ μὲν φυτὰ κατωκάρα
ἀπειργάζετο τὰς κεφαλὰς αὐτῶν ἐν τοῖς βαθυγειο-
τάτοις γῆς μέρεσι πήξας, ζῴων δὲ τῶν ἀλόγων
τὰς κεφαλὰς ἀνελκύσας ἀπὸ γῆς ἐπὶ προμήκους
αὐχένος ἄκρας ἡρμόζετο τῷ αὐχένι ὥσπερ ἐπίβασιν
17 τοὺς ἐμπροσθίους πόδας θείς. ἐξαιρέτου δὲ τῆς
κατασκευῆς ἔλαχεν ἄνθρωπος" τῶν μὲν γὰρ ἄλλων
τὰς ὄψεις περιήγαγε κάτω κάμψας, διὸ νένευκε
πρὸς χέρσον, ἀνθρώπου δὲ ἔμπαλιν ἀνώρθωσεν,
ἵνα τὸν οὐρανὸν καταθεᾶται, φυτὸν οὐκ ἐπίγειον
ἀλλ᾽ οὐράνιον, ὡς ὁ παλαιὸς λόγος, ὑπάρχων. V.
18 ἀλλ᾽ οἱ μὲν ἄλλοι τῆς αἰθερίου φύσεως τὸν ἡμέτερον

1 mss. ἀποχέονται,

220

NOAH’S WORK AS A PLANTER, 14-18

a diviner constitution, have no regard for any earthly
quarter, but exist on high nigh to the ethereal
region itself. These are the purest spirits of all,
whom Greek philosophers call heroes, but whom
Moses, employing a well-chosen name, entitles
“ angels,’’ for they go on embassies bearing tidings
from the great Ruler to His subjects of the boons
which He sends them, and reporting to the Monarch
what His subjects are in need of. Two
kinds again did He assign to earth, land animals and
plants. For He willed her to be at once both mother
and nurse. For, even as in woman and all female 15
kind there well up springs of milk when the time of
delivery draws near, that they may furnish necessary
drink of a suitable kind to their offspring ; even so
in like manner did the Creator bestow on earth, the
mother of land animals, plants of all sorts, to the end
that the new-born might have the benefit of nourish-
ment not foreign but akin to them. Furthermore, 16
while He fashioned the plants head downwards, fixing
their heads in the portions of the earth where the
soil lay deepest, He raised from the earth the heads
of the animals that are without reason and set them
on the top of a long neck, placing the fore feet as a
support for the neck. But the build allotted to man 17
was distinguished above that of other living creatures.
For by turning the eyes of the others downwards He
made them incline to the earth beneath them. The
eyes of man, on the contrary, He set high up, that he
might gaze on heaven, for man, as the old saying is,
is a plant not earthly but heavenly.2, V. Now while 18
others, by asserting that our human mind is a particle

@ Timaeus 90 a; cf. for the preceding section ἐδ. 91 Ἑ-
See note on Quod Det. 84.
221

PHILO

~ a >. , >
νοῦν μοῖραν εἴπόντες εἶναι συγγένειαν ἀνθρώπῳ
A 352 7 lon e A 4 ~ 9 A
πρὸς αἰθέρα συνῆψαν. 6 δὲ μέγας Μωυσῆς οὐδενὶ
τῶν γεγονότων τῆς λογικῆς ψυχῆς τὸ εἶδος
e ’ 9 9 4 9 A ~ 4 Δ 9 4
ὡμοίωσεν, ἀλλ᾽ εἶπεν αὐτὴν τοῦ θείου Kal ἀοράτου
A
πνεύματος ἐκείνου δόκιμον εἶναι νόμισμα σημειωθὲν
καὶ τυπωθὲν σφραγῖδι θεοῦ, ἧς 6 χαρακτήρ ἐστιν
¢ 5», ΄ .«.»» ”» , coe δ
19 ὁ ἀΐδιος λόγος" ““ ἐνέπνευσε ᾿᾿ γάρ φησιν “᾿ ὁ θεὸς
3 A ~ σ
εἰς τὸ πρόσωπον αὐτοῦ πνοὴν ζωῆς, ὥστε
9 4
ἀνάγκη πρὸς Tov ἐκπέμποντα τὸν δεχόμενον
9 ~
ἀπεικονίσθαι: διὸ καὶ λέγεται Kat’ εἰκόνα θεοῦ
δ aA > 9 4
tov ἄνθρωπον γεγενῆσθαι, od μὴν κατ᾽ εἰκόνα
4 “- 5S ~
20 τινὸς τῶν γεγονότων. ἀκόλουθον οὖν ἦν τῆς
3 “A A > “A > /
ἀνθρώπου ψυχῆς κατὰ τὸν ἀρχέτυπον τοῦ αἰτίου
4 9 A ~ 9 A
λόγον ἀπεικονισθείσης καὶ τὸ σῶμα ἀνεγερθὲν
A A A A aA 4
πρὸς τὴν καθαρωτάτην τοῦ παντὸς μοῖραν, οὐρανόν,
A U4 9 A ~ ~ A 9 A
Tas ὄψεις ἀνατεῖναι, ἵνα TH φανερῷ τὸ ἀφανὲς
> , , > A 4 A A
21 ἐκδήλως καταλαμβάνηται. ἐπειδὴ τοίνυν τὴν πρὸς
ἐν a
τὸ Ov διανοίας ὁλκὴν ἀμήχανον ἦν ἰδεῖν ὅτι μὴ
“A Δ A
τοὺς ἀχθέντας πρὸς αὐτοῦ μόνους---ὃ yap πέπονθεν
4 9 A 3 ’ὔ > ” 9 A
ἕκαστος, αὐτὸς ἐξαιρέτως οἶδεν---, εἴδωλον ἐναργὲς
[388] | ἀειδοῦς ὄμματος τὰ τοῦ σώματος ποιεῖ δυνάμενα
A 32 9 > 4 e 4 A e¢ 93 “ἌΝ
22 πρὸς αἰθέρα ἀπονεύειν. ὁπότε γὰρ οἱ ἐκ φθαρτῆς
’ Ὁ > A ~ 3 ’ e
mayevres ὕλης ὀφθαλμοὶ τοσοῦτον ἐπέβησαν, ὡς
“-Ο “- ~ A
ἀπὸ τοῦ τῆς γῆς χωρίου πρὸς τὸν μακρὰν οὕτως
ἀφεστῶτα ἀνατρέχειν οὐρανὸν καὶ ψαύειν τῶν
περάτων αὐτοῦ, πόσον τινὰ χρὴ νομίσαι τὸν πάντῃ
“-- “A 9 4 A ~
δρόμον τῶν ψυχῆς ὀμμάτων; ἅπερ ὑπὸ πολλοῦ
“A “A a “A e
τοῦ τὸ Ov κατιδεῖν τηλαυγῶς ἱμέρου πτερωθέντα
οὐ μόνον πρὸς τὸν ἔσχατον αἰθέρα τεΐνεται, παρα-
222

NOAH’S WORK AS A PLANTER, 18-22

of the ethereal substance, have claimed for man a
kinship with the upper air ; our great Moses likened
the fashion of the reasonable soul to no created thing,
but averred it to be a genuine coinage of that dread
Spirit, the Divine and Invisible One, signed and
impressed by the seal of God, the stamp of which is
the Eternal Word. His words are “ God in-breathed 19
into his face a breath of Life ᾿᾿ (Gen. ii. 7) ; so that
it cannot but be that he that receives is made in the
likeness of Him Who sends forth the breath. Accord-
ingly we also read that man has been made after the
Image of God (Gen. i. 27), not however after the
image of anything created. It followed then, as a 20
natural consequence of man’s soul having been made
after the image of the Archetype, the Word of the
First Cause, that his body also was made erect, and
could lift up its eyes to heaven, the purest portion
of our universe, that by means of that which he
could see man might clearly apprehend that which
he could not see. Since, then, it was impossible for 21
any to discern how the understanding tends towards
the Existent One, save those only who had been
drawn by Him—for each one of us knows what he
has himself experienced as no other can know it—
He endows the bodily eyes with the power of taking
the direction of the upper air, and so makes them
a distinct representation of the invisible eye. For, 22
seeing that the eyes formed out of perishable matter
obtained so great reach as to travel from the earthly
region to heaven, that.is so far away, and to touch
its bounds, how vast must we deem the flight in all
directions of the eyes of the soul ἢ The strong yearn-
ing to perceive the Existent One gives them wings
to attain not only to the furthest region of the upper

VOL. III H 2 223

PHILO

4 4 4 A ΄-
μειψάμενα δὲ καὶ παντὸς τοῦ κόσμου τοὺς ὅρους
9 a, 4 4 9 ’ 4
23 ἐπείγεται πρὸς TOV ἀγένητον. VI. διὰ
“-- 9 aA aA
τοῦτο ἐν τοῖς χρησμοῖς οἱ σοφίας Kal ἐπιστήμης
Ya ~ ~
ἄπληστοι διατελοῦντες ἀνακεκλῆσθαι λέγονται"
A Α ᾿Ὶ aA » aA , A e€ >
πρὸς yap τὸ θεῖον ἄνω καλεῖσθαι θέμις τοὺς ὑπ
24 αὐτοῦ καταπνευσθέντας. δεινὸν γάρ, εἰ τυφῶσι
A ‘ >
μὲν καὶ ἁρπυίαις αὐτόπρεμνα δένδρα πρὸς ἀέρα
9 A
ἀνασπᾶται Kal μυριάγωγα σκάφη βρίθοντα φόρτῳ
, A ~ ~
καθάπερ τινὰ τῶν κουφοτάτων ἐκ μέσων τῶν
πελαγῶν ἀναρπάζεται καὶ λίμναι καὶ ποταμοὶ
’ὔ ΄-
μετάρσιοι φέρονται, τοὺς γῆς κόλπους ἐκλιπόντος
τοῦ ῥεύματος, ὅπερ ἀνιμήσαντο ai τῶν ἀνέμων
‘ aA ~ A
κραταιόταται καὶ πολυπλοκώταται δῖναι, TH δὲ
~ a, ~ A
τοῦ θείου πνεύματος καὶ πάντα δυνατοῦ καὶ τὰ
~ ~ ~ 9
κάτω νικῶντος φύσει κοῦφον 6 νοῦς ὧν οὐκ ἐπ-
’ Α 4 , [2 9 ’ \
ελαφρίζεται καὶ πρὸς μήκιστον ὕψος ἐξαίρεται, καὶ
4 e ~ , 9 ’ὔ Ὁ
25 μάλιστα 6 τοῦ φιλοσοφήσαντος ἀνόθως. οὗτος
yap κάτω μὲν οὐ βρίθει πρὸς τὰ σώματος καὶ γῆς
’
φίλα ταλαντεύων, ὧν διάζευξιν καὶ ἀλλοτρίωσιν
9 ~ 4
ἀεὶ διεπόνησεν, ἄνω δὲ φέρεται τῶν μεταρσίων
καὶ ἱεροπρεπεστάτων καὶ εὐδαιμόνων φύσεων
~ ~ ’
26 ἀκορέστως ἐρασθείς. τοιγαροῦν Μωυσῆς ὁ ταμίας
᾿Ὶ , ~ ~ ty 4 9 , > ’ ὃ
καὶ φύλαξ τῶν τοῦ ὄντος ὀργίων ἀνακεκλήσεται
λέγεται γὰρ ἐν Λευιτικῇ βίβλῳ: “ ἀνεκάλεσε
Μωυσῆν. ἀνακεκλήσεται δὲ καὶ ὁ τῶν δευτερείων
9 4 4 A ‘ ~ 9 “~ e
ἀξιωθεὶς Βεσελεήλ' καὶ yap τοῦτον ἀνακαλεῖ ὁ
~ “- ‘
θεὸς πρὸς τὴν τῶν ἱερῶν κατασκευήν TE καὶ
9 ᾽ 9, 9 9 e A A ry ~
27 ἐπιμέλειαν ἔργων. ἀλλ᾽ ὁ μὲν τὰ δευτερεῖα τῆς
224

NOAH’S WORK AS A PLANTER, 22-27

air, but to overpass the very bounds of the entire
universe and speed away toward the Uncreate.
VI. This is why those who crave for 23
wisdom and knowledge with insatiable persistence are
said in the Sacred Oracles to have been called up-
wards ; for it accords with God’s ways that those
who have received His down-breathing should be
called up to Him. For when trees are whirled up,
roots and all, into the air by hurricanes and tornadoes,
and heavily laden ships of large tonnage are snatched
up out of mid-ocean, as though objects of very little
weight, and lakes and rivers are borne aloft, and
earth’s hollows are left empty by the water as it is
drawn up by a tangle of violently eddying winds,
it is strange if a light substance like the mind
is not rendered buoyant and raised to the utmost
height by the native force of the Divine spirit, over-
coming as it does in its boundless might all powers
that are here below. Above all is it strange if this
is not so with the mind of the genuine philosopher.
Such an one suffers from no weight of downward 25
pressure towards the objects dear to the body and
to earth. From these he has ever made an earnest
effort to sever and estrange himself. So he is borne
upward insatiably enamoured of all holy happy
natures that dwell on high. Accordingly Moses, 26
the keeper and guardian of the mysteries of the
Existent One, will be one called above ; for it is said
in the Book of Leviticus, ‘‘ He called Moses up above”’
(Lev. i. 1). One called up above will Bezeleel also
be, held worthy of a place in the second rank. For
him also does God call up above for the construction
and overseeing of the sacred works (Exod. xxxi. 2 ff.).
But while Bezeleel shall carry off the lower honours 27

225

nS

4

[334]

29

30

91

PHILO

ἀνακλήσεως, Μωυσῆς δὲ ὁ πάνσοφος οἴσεται τὰ
πρωτεῖα: ἐκεῖνος μὲν γὰρ τὰς σκιὰς πλάττει
καθάπερ οἱ ζωγραφοῦντες οἷς οὐ θέμις οὐδὲν
ἔμψυχον δημιουργῆσαι--Βεσελεὴλ γὰρ ἐν σκιαῖς
ποιῶν ἑρμηνεύεται--, Μωυσῆς δὲ οὐ σκιὰς ἀλλὰ
τὰς ἀρχετύπους φύσεις αὐτὰς τῶν πραγμάτων
ἔλαχεν ἀνατυποῦν. ἄλλως τε καὶ τὸ αἴτιον οἷς μὲν
τηλαυγέστερον καὶ ἀριδηλότερον ὡς ἂν ἐν ἡλίῳ
καθαρῷ, οἷς δὲ ἀμυδρότερον ὡς ἂν ἐν σκιᾷ τὰ
οἰκεῖα εἴωθεν ἐπιδείκνυσθαι.

28. VII. | “Διεξεληλυθότες οὖν περὶ τῶν ὁλοσχερε-

στέρων ἐν κόσμῳ φυτῶν ἴδωμεν ὃν τρόπον καὶ τὰ
ἐν τῷ ἀνθρώπῳ, τῷ βραχεῖ κόσμῳ, δένδρα ὁ
> »
πάνσοφος ἐδημιούργει θεός. αὐτίκα τοίνυν ὥσ-
περβαθύγειον χωρίον σῶμα τὸ ἡμέτερον λαβὼν
δεξαμενὰς αὐτῷ τὰς αἰσθήσεις ἀπειργάζετο" Kaze”
ξ . δ Wee o> ee > 12 ¢ 2
οἷα φυτὸν ἥμερον καὶ ὠφελιμώτατον <eis>* ἑκάστην
“- 9 A 9
αὐτῶν ἐνετίθει, ἀκοὴν μὲν εἰς οὖς, ὄψιν δ᾽ εἰς
ὄμματα καὶ εἰς μυκτῆρας ὄσφρησιν καὶ τὰς ἄλλας
> a \ “ ’ a
εἰς τὰ οἰκεῖα Kal συγγενῆ χωρία. μαρτυρεῖ δέ μου
A 2 ? a
τῷ λόγῳ ὁ θεσπέσιος ἀνὴρ ἐν ὕμνοις λέγων ὧδε:
{ ἐ 4 Ss 9 > 4, e , 9
ὁ φυτεύων οὖς οὐκ ἀκούει; ὁ πλάσσων ὀφθαλ-
A 9 3 λ ’ ; 32 \ A ὃ ’ ,
μοὺς οὐκ emuBAder;”’ καὶ τὰς διηκούσας μέντοι
“A A ~ ~ χε
μέχρι σκελῶν τε καὶ χειρῶν καὶ τῶν ἄλλων τοῦ
As ΦὉ 3 a. ‘3
σώματος μερῶν, ὅσα ἐντός TE καὶ ἐκτός, δυνάμεις
aA 4
ἁπάσας εὐγενῆ μοσχεύματα εἶναι συμβέβηκε. τὰ
A aA
δὲ ἀμείνω καὶ τελειότερα TH μεσαιτάτῳ Kal
καρποφορεῖν δυναμένῳ διαφερόντως ἡγεμονικῷ

1 els may easily have dropped out before ἐκ. Heinemann
translates as if it had. See App. p. 494.

226

NOAH’S WORK AS A PLANTER, 27-31

conferred by the call above, Moses the all-wise shall
bear away the primary honours. For the former
fashions the shadows, just as painters do, to whom
Heaven has not granted power to create aught that
has life. ‘‘ Bezeleel,’”’ we must remember, means
“making in shadows.”’ Moses on the other hand
obtained the office of producing not shadows but the
actual archetype of the several objects. Nor need
we wonder at such distinctions. It is the wont of
the Supreme Cause to exhibit the objects proper to
each, to some in a clearer, more radiant vision, as
though in unclouded sunshine, to others more dimly,
as though in the shade.

VII. As we have now brought to a close our dis- 28
cussion of those objects on a larger scale which are
set to grow in the field of the universe, let us note the
way in which God the all-wise fashioned the trees
that are in man, the microcosm. To begin with,
then, He took our body, as though He were taking
some deep-soiled plot of ground and made the organs
of sense as tree-beds for it. Having done this He 29
set a sense in each of them, as a plant highly valuable
for cultivation, hearing in the ear, sight in the eyes,
in the nostrils scent, and the rest in their appropriate
and congenial positions. I may cite as a witness
to what I say the sacred poet, where he says ‘“‘ He
that planteth the ear, doth He not hear? He that
fashioneth the eyes, shall He not behold?” (Psalm
xciv. 9). And all the other faculties of the body 30
including legs and hands and every part, whether
inner or outer, are nothing else than noble shoots and
growths. The better and more perfect growths He 31
planted in the dominant faculty, which holds the
central position, and possesses in a pre-eminent

227

PHILO

’ “--ς ὃ ’ὔ 9 4 λ
προσερρίζου" ταῦτα δέ εἶσι νόησις, κατάληψις,
εὐστοχία, μελέται, μνῆμαι, ἕξεις, διαθέσεις,
τεχνῶν ἰδέαι πολύτροποι, βεβαιότης ἐπιστημῶν,
το ἀρετῆς ἁπάσης θεωρημάτων -ἄληστος ἀνά-

ληψις. τούτων οὐδὲν οὐδεὶς θνητὸς ἱ ἱκανὸς φυτουρ-
γῆσαι, πάντων δὲ ἀθρόων εἷς ὁ ἀγένητος τεχνίτης,
οὐ πεποιηκὼς μόνον, ἀλλὰ καὶ ποιῶν ἀεὶ Kal”
A A A
ἕκαστον τῶν γεννωμένων τὰ φυτὰ ταῦτα.
a 93 , 9 \ > 4 \ e
32 VIII. Tots εἰρημένοις ἐστὶν ἀκόλουθος καὶ ἡ
τοῦ παραδείσου φυτουργία: λέγεται yap: “᾿ ἐφύτευ-
σεν ὁ θεὸς παράδεισον ἐν ᾿Εδὲμ κατὰ ἀνατολάς,
A ” 9 a A δ a“ 37 22 3
καὶ ἔθετο ἐκεῖ τὸν ἄνθρωπον ὃν ἔπλασεν. τὸ
μὲν οὖν ἀμπέλους καὶ ἐλαιῶν ἢ μηλεῶν ἢ
ῥοιῶν ἢ τῶν παραπλησίων δένδρα οἴεσθαι" πολλὴ
33 καὶ δυσθεράπευτος εὐήθεια. τίνος γὰρ ἕνεκα,
εἴποι τις ἄν; ἵνα ἐνδιαιτήσεις εὐαγώγους ἔχῃ;
Ὁ 3
ὁ γὰρ κόσμος ἅπας αὐταρκέστατον ἐνδιαίτημα ἂν
~ A ’ \ \
νομισθείΐ θεῷ TH πανηγεμόνι; ἢ οὐχὶ μυρίων
\ δ 4 BD) e 4 e \ e \
καὶ ἄλλων δόξαι av ὑστερίζειν, ws πρὸς ὑποδοχὴν
τοῦ “μεγάλου βασιλέως ἀξιόχρεων ὑποληφθῆναι
>
χωρίον; χωρὶς τοῦ" μηδὲ εὐαγὲς εἶναι οἴεσθαι τὸ
αἴτιον ἐν τῷ αἰτιατῷ περιέχεσθαι [τῷ] μηδὲ τὰ
84 δένδρα τοὺς ἐτησίους δήπου φέρειν καρπούς. πρὸς
τὴν τίνος οὖν ἀπόλαυσίν τε καὶ χρῆσιν καρπο-
φορήσει ὁ παράδεισος; ἀνθρώπου μὲν οὐδενός"
3 \
οὐδεὶς yap εἰσάγεται TO παράπαν τὸν παράδεισον
οἰκῶν, ἐπεὶ καὶ τὸν πρῶτον διαπλασθέντα ἐκ γῆς

“--«Ὗ ’ 3 ’ 9) 3 4 3

86 μεταναστῆναί φησιν ἐνθένδε, ὄνομα ᾿Αδάμ. καὶ
1 No lacuna (as Wend.) An infinitive can be understood

after οἴομαι, e.g. Homer, Odyssey xxiv. 401.
2 mss. χωρίον τοῦ : Wend. χωρὶς τοῦ.

«“« Cf. note on De Cher. 62. δ Of. L.A. i. 48,
228

NOAH’S WORK AS A PLANTER, 31-34

degree the capacity for yielding fruit. These growths
are insight, apprehension, accurate judgement, con-
stant practice, powers of memory, varying conditions,
chronic dispositions,? scientific capacity taking many
forms and directions, certainty of knowledge, ability
to take in and retain the principles and implications of
virtue in every shape. Not one of these is any mortal
man whatever capable of growing. The One Grower
of them all is the Uncreate Artificer, Who not only
has made these plants once for all, but is ever making
them in the case of each man who is from time to
time begotten.

VIII. In agreement with what I have said is the 32
planting of the garden ; for we read, “* God planted
a garden in Eden facing the sun-rising, and placed
there the man whom He had moulded ” (Gen. ii. 8).
To imagine that he planted vines and olive and
apple and pomegranate trees or the like, would
be serious folly, difficult to eradicate. One would 33
naturally ask What for? To provide Himself with
convenient places to live in?® Would the whole
world be considered a sufficient dwelling for God
the Lord of all? Would it not evidently fall short
in countless other ways* of being deemed meet to
receive the Great King? To say nothing of the
irreverence of supposing that the Cause of all things
is contained in that which He has caused, and to
say nothing of the fact that the trees of His planting
do not yield annual fruits as oursdo.¢ For whose use 34
and enjoyment, then, will the Garden yield its fruits ?
Not for that of any man; for no one whatever is
mentioned as dwelling in the garden, for we are told
that Adam, the man first moulded out of the earth,

¢ i.e. than being without a garden. @ See App. p. 494.
229

PHILO

A @ A A A “Ὁ
μὴν ὅ γε θεὸς ὥσπερ τῶν ἄλλων καὶ τροφῆς
ἀνεπιδεής ἐ ἐστιν᾽ ἀνάγκη γὰρ τὸν τροφῇ χρώμενον
δεῖσθαι μὲν τὸ πρῶτον, ἔπειτα δὲ ὄργανα εὐ-
τρεπίσθαι, δι’ ὧν καὶ τὴν εἰσιοῦσαν παραδέξεται

[385] καὶ τὴν ἐ θεῖσαν θύ ἱποπέ D
nv ἐκμασηθεῖσαν θύραζε ἀποπέμψει. | ταῦτα

A A A A
δὲ μακαριότητος καὶ εὐδαιμονίας τῆς περὶ τὸ

” > , A > ᾽ὔ ” A A
αἴτιον ἀπάδει, τῶν ἀνθρωπόμορφον, ἔτι δὲ Kat
3 ’ A
ἀνθρωποπαθὲς αὐτὸ εἰσαγόντων ἐπ᾽ εὐσεβείας Kal
e “- ,
ὁσιότητος καθαιρέσει, μεγάλων ἀρετῶν, ἐκθεσμό-

” e » > 7 >

36 TaTa ὄντα εὑρήματα. TX. iréov οὖν
> 9 > 4 A e A 4 > ᾽ A
ἐπ᾿ aAAnyopiav τὴν ὁρατικοῖς φίλην ἀνδράσι" Kat

\ ς ; \ a 59 \ 3
γὰρ οἱ χρησμοὶ τὰς εἰς αὐτὴν ἡμῖν ἀφορμὰς ἐναρ-

A 4

γέστατα προτείνουσι" λέγουσι yap ἐν TH παραδείσῳ

\ 4 a 9 e a > A

φυτὰ εἶναι μηδὲν ἐοικότα τοῖς παρ᾽ ἡμῖν, ἀλλὰ
low > ’

ζωῆς, ἀθανασίας, εἰδήσεως, καταλήψεως, συνέσεως,

“- A ~ A

37 καλοῦ καὶ πονηροῦ φαντασίας. ταῦτα δὲ χέρσου

A ba) ~ lon ’

μὲν οὐκ ἂν εἴη, λογικῆς δὲ ψυχῆς ἀναγκαίως

4 e A “-ς A A
φυτά, ἡ μὲν' πρὸς ἀρετὴν ὁδὸς αὐτῆς ζωὴν Kat
ἀθανασίαν ἔχουσα τὸ τέλος, ἡ δὲ πρὸς κακίαν
φυγήν τε τούτων καὶ θάνατον. τὸν οὖν φιλόδωρον

A A ou
θεὸν ὑποληπτέον ev τῇ ψυχῇ καθάπερ παράδεισον
ἀρετῶν καὶ τῶν κατ᾽ αὐτὰς πράξεων ἐμφυτεύειν
πρὸς τελείαν εὐδαιμονίαν αὐτὴν ἄγοντα.

88 Διὰ τοῦτο καὶ τόπον οἰκειότατον προσένειμε

“- ’ 4, 9 , e , A
τῷ παραδείσῳ καλούμενον Ἐδέμ---ἑρμηνεύεται δὲ
τρυφή---, σύμβολον ψυχῆς τῆς ἄρτια βλεπούσης,
ἀρεταῖς ἐγχορευούσης καὶ ὑπὸ πλήθους καὶ μεγέ-

ους χαρᾶς ἀνασκιρτώσης, ἀπόλαυσμα ἕν ἀντὶ

1 Or, with Wend., <js> ἡ μὲν, ““ἴο which belongs the path ᾽"
etc.

230

NOAH’S WORK AS A PLANTER, 35-38

migrated thence. As for God, He stands in no need of 35
food any more than of aught else. For one who uses
food must in the first place experience need, and in the
next place be equipped with organs by means of which

to take the food that comes in, and to discharge that
from which he has drawn its goodness. These things
are not in harmony with the blessedness and happi-
ness of the First Cause. They are utterly monstrous
inventions of men who would overthrow great virtues
like piety and reverence by representing Him as
having the form and passions of mankind.

IX. So we must turn to allegory, the method dear 36
to men with their eyes opened. Indeed the sacred
oracles most evidently afford us the clues for the use
of this method. For they say that in the garden
there are trees in no way resembling those with
which we are familiar, but trees of Life, of _Immor-
tality, of Knowledge, of Apprehension, of Under-
standing, of the conception of good and evil. And 37
these can be no growths of earthly soil, but must be
those of the reasonable soul, namely its path accord-
ing to virtue with life and immortality as its end,
and its path according to evil ending in the shunning
of these and in death. We must conceive therefore
that the bountiful God plants in the soul as it were a
garden of virtues and of the modes of conduct
corresponding to each of them, a garden that brings
the soul to perfect happiness.

Because of this He assigned to the garden a site 38
most suitable, bearing the name of “ Eden,” which |
means “ luxuriance,”’ symbol of a soul whose eyesight
is perfect, disporting itself in virtues, leaping and
skipping by reason of abundance of great joy, having
set before it, as an enjoyment outweighing thousands

231

PHILO

μυρίων τῶν παρὰ ἀνθρώποις ἡδίστων προτεθει-
89 μένης τὴν τοῦ μόνου θεραπείαν σοφοῦ. τούτου
τοῦ γανώματος ἀκράτου τις σπάσας, ὁ τοῦ
Μωυσέως δὴ θιασώτης, ὃς οὐχὶ τῶν ἠμελημένων
ἦν, ἐν ὑμνῳδίαις ἀνεφθέγξατο πρὸς τὸν ἴδιον
νοῦν φάσκων “᾿ κατατρύφησον τοῦ κυρίου,᾽᾽ παρα-
κεκινημένος πρὸς τὸν οὐράνιον καὶ θεῖον ἔρωτα
τῇ φωνῇ, τὰς μὲν «ἐν» τοῖς λεγομένοις καὶ
αινομένοις ἀνθρωπίνοις ἀγαθοῖς χλιδὰς καὶ
θρύψεις ἀλήκτους' δυσχεράνας, ὅλον δὲ τὸν νοῦν
ὑπὸ θείας κατοχῆς συναρπασθεὶς οἴστρῳ καὶ
40 ἐνευφραινόμενος μόνῳ θεῷ. X. καὶ
τὸ πρὸς ἀνατολαῖς μέντοι τὸν παράδεισον εἶναι
δεῖγμα τοῦ λεχθέντος ἐστί: σκοταῖον μὲν γὰρ
καὶ δυόμενον καὶ νυκτιφόρον ἀφροσύνη, λαμπρό-
τατον δὲ καὶ περιαυγέστατον καὶ ἀνατέλλον ws
ἀληθῶς φρόνησις. καὶ καθάπερ ἀνίσχων ἥλιος
ὅλον τὸν οὐρανοῦ κύκλον φέγγους ἀναπληροῖ, τὸν
αὐτὸν τρόπον αἱ ἀρετῆς ἀκτῖνες ἀναλάμψασαι τὸ
διανοίας χωρίον ὅλον μεστὸν αὐγῆς καθαρᾶς
ἀπεργά Ce ονται.
4] ae μὲν οὖν ἀνθρώπου κτήματα φρουροὺς ἔχει
ἱ φύλακας ἀγριωτάτους θῆρας εἰς τὴν τῶν
ἐπιόντων καὶ κατατρεχόντων ἄμυναν, τὰ δὲ τοῦ
θεοῦ κτήματα λογικὰς φύσεις: “ ἔθετο γάρ
φησιν “᾿ ἐκεῖ τὸν ἄνθρωπον ὃν ἔπλασεν, ὅ ἐστιν,
λογικῶν μόνον τῶν ἀρετῶν αἱ ἀσκήσεις τε καὶ
42 χρήσεις. ἐξαίρετον γέρας παρὰ τὰς τῶν ἀλόγων:
ψυχὰς τουτὶ παρὰ τοῦ θεοῦ ἔλαβον" διὸ καὶ
ἐμφαντικώτατα εἴρηται, ὅτι τὸν ἐν ἡμῖν πρὸς

1 uss. ἀλέκτως et alia.

NOAH’S WORK AS A PLANTER, 38-42

of those that men deem sweetest, the worship and
service of the Only Wise. One, after taking a sheer 39
draught of this bright joy, a member indeed of
Moses’ fellowship, not found among the indifferent,
spake aloud in hymns of praise, and addressing his
own mind cried, ‘‘ Delight in the Lord” (Psalm
xxxvi. 4), moved by the utterance to an ecstasy of the
love that is heavenly and Divine, filled with loathing
for those interminable bouts of softness and debauch-
ery amid the seeming and so-called good things of
mankind, while his whole mind is snatched up in holy
frenzy by a Divine possession, and he finds his glad-
ness in God alone. X. A proof of what I 40
have said is the nearness of the garden to the sun-
rising (Gen. ii. 8) ; for, while folly is a thing sinking,
dark, night-bringing, wisdom is verily a thing of
sunrise, all radiancy and brightness. And even
as the sun, when it comes up, fills all the circle of
heaven with light, even so do the rays of virtue, when
they have shone out, cause the whole region of the
understanding to be flooded with pure brilliancy.

Now, whereas man’s possessions have animals of 41
great ferocity to watch and guard them against being
attacked and overrun, the possessions of God are
guarded by rational beings: for it says, “ He
stationed there the man whom He had fashioned,”’
that is to say, the trainings in and exercises of the
virtues belong to rational beings only. This they 42
received at the hands of God, as a pre-eminent
privilege above the lives of the irrational creatures.
And that is why it is stated in the most vivid manner

2 mss. ὃ ἐπὶ λογικῶν μόνον τῶν ἀρετῶν ἐστιν ai ody ἀσκήσεις

κτλ. See App. p. 495.
233

PHILO

[336] ἀλήθειαν ἄνθρωπον, τουτέστι τὸν νοῦν, ἔθηκεν
ἐν ἱερωτάτοις καλοκἀγαθίας βλαστήμασι καὶ
φυτοῖς, ἐπεὶ [δὲ]} τῶν διανοίας ἀμετόχων ἱκανὸν
οὐδὲν ἀρετὰς γεωργῆσαι,, ὧν τὸ παράπαν λαμ-

43 βάνειν οὐ πέφυκε κατάληψιν. ΧΙ. οὐκ
ἔστι δ᾽ οὖν ἀπορητέον, τί δήποτε εἰς μὲν τὴν
κιβωτόν, ἣν ἐν τῷ μεγίστῳ κατακλυσμῷ κατα-
σκευασθῆναι συνέβη, πᾶσαι τῶν θηρίων αἱ ἱδέαι
εἰσάγονται, εἰς δὲ τὸν παράδεισον οὐδεμία. ἡ μὲν
γὰρ κιβωτὸς σύμβολον ἦν σώματος, ὅπερ ἐξ
ἀνάγκης κεχώρηκε, τὰς παθῶν καὶ κακιῶν ἀτι-

θάσους κἀξηγριωμένας κῆρας, 6 δὲ παράδεισος
ἀρετῶν: ἀρεταὶ δὲ οὐδὲν ἀνήμερον ἢ συνόλως

44 ἄλογον παραδέχονται. παρατετηρη-

μένως δὲ οὐ τὸν κατὰ τὴν εἰκόνα τυπωθέντα

ἄνθρωπον, ἀλλὰ τὸν πεπλασμένον εἰσαχθῆναί
φησιν εἰς τὸν παράδεισον" ὁ μὲν γὰρ τῷ κατὰ τὴν
εἰκόνα θεοῦ χαραχθεὶς πνεύματι οὐδὲν διαφέρει
τοῦ τὴν ἀθάνατον ζωὴν καρποφοροῦντος, ὡς
ἔμοιγε “φαίνεται, δένδρου --- ἄμφω γὰρ ἄφθαρτα
καὶ μοίρας τῆς μεσαιτάτης καὶ ἡγεμονικωτάτης
ἠξίωται: λέγεται γὰρ ὅτι τὸ ξύλον τῆς ζωῆς
aes ἐν μέσῳ τοῦ mapadeicov—, ὃ δὲ τοῦ
πολυμιγοῦς καὶ γεωδεστέρου σώματος, ἀπλάστου
καὶ ἁπλῆς φύσεως ἀμέτοχος, ἧς ὁ ἀσκητὴς ἐπί-
σταται τὸν οἶκον καὶ τὰς αὐλὰς [τοῦ κυρίου] οἰκεῖν
μόνος----ἰακὼβ γὰρ “ἄπλαστος οἰκῶν οἰκίαν ᾿᾿
εἰσάγεται---, πολυτρόπῳ δὲ καὶ ἐκ παντοίων

συνῃρημένῃ καὶ πεπλασμένῃ διαθέσει χρώμενος.

1 mss, ἐπὶ dé. 2 mss. ἀρετῆς (or dpa ris) ἐγεωργήσεν.

4 Lit. ‘* unfashioned.”’
234

NOAH’S WORK AS A PLANTER, 42-45

possible that He set the mind, which is the real man
in us, amid holiest shoots and growths of noble
character, since among beings void of understanding
there is not one capable of tilling virtues, for they
are by nature utterly incompetent to apprehend
these. XI. We need, then, be at no loss 43
to know why there are brought in into the ark, which
was built at the time of the great Flood, all the kinds
of wild beasts, but into the Garden no kind at all.
For the ark was a figure of the body, which has been
obliged to make room for the savage and untamed
pests of passions and vices, whereas the garden was a
figure of the virtues ; and virtues entertain nothing
wild, nothing (we may say outright) that is irrational.
It is with deliberate care that the law- 44
giver says not of the man made after God’s image,
but of the man fashioned out of earth, that he was
introduced into the garden. For the man stamped
with the spirit which is after the image of God
differs not a whit, as it appears to me, from the tree
that bears the fruit of immortal life: for both are
imperishable and have been accounted worthy of
the most central and most princely portion : for we
are told that the tree of Life is in the midst of the
Garden (Gen. ii. 9). Nor is there any difference
between the man fashioned out of the earth and the
earthly composite body. He has no part in a nature
simple and uncompounded, whose house and courts
only the self-trainer knows how to occupy, even
Jacob who is put before us as “ a plain? man dwelling
in a house ” (Gen. xxv. 27). The earthy man has a
disposition of versatile subtlety, fashioned and con-
cocted of elements of all sorts It was to be expected, 45

235

PHILO

45 τιθέναι οὖν ἐν τῷ παραδείσῳ, τῷ. παντὶ κόσμῳ,
ῥιζωθέντα εἰκὸς ἦν τὸν μέσον νοῦν, ὁλκοῖς πρὸς
τἀναντία κεχρημένον δυνάμεσιν ἐπὶ τὴν διάκρισίν
τε αὐτῶν ἀνακληθέντα, ἵνα πρὸς αἵρεσιν καὶ
φυγὴν ὁρμήσας, εἰ μὲν τὰ ἀμείνω δεξιώσαιτο,
ἀθανασίας καὶ εὐκλείας ἀπόναιτο, εἰ δ᾽ αὖ τὰ
χείρω, ψεκτὸν θάνατον εὕρηται.

46 XII. Τοιαῦτα μὲν δὴ δένδρα 6 μόνος σοφὸς ἐν
ψυχαῖς λογικαῖς ἐρρίζου. Μωυσῆς δὲ οἰκτιζό-
μενος τοὺς μετανάστας ἐκ τοῦ τῶν ἀρετῶν Tapa.
δείσου γεγονότας καὶ TO αὐτεξούσιον τοῦ θεοῦ
κράτος καὶ τὰς ἵλεως καὶ ἡμέρους αὐτοῦ" δυνάμεις
εὔχεται, ὅθεν ὁ γήινος νοῦς ᾿Αδὰμ πεφυγάδευται,
κεῖθι τοὺς ὁρατικοὺς ἐμφυτευθῆναι" λέγει yap:

41 “΄ εἰσαγαγὼν καταφύτευσον αὐτοὺς εἰς ὄρος κληρο-
νομίας" σου, εἰς ἕτοιμον κατοικητήριόν σου ὃ
κατειργάσω, κύριε, ἁγίασμα, κύριε, ὃ ἡτοίμασαν
αἱ χεῖρές σου’ κύριος ασιλεύων τὸν αἰῶνα. καὶ

48 ἐπ᾽ αἰῶνα καὶ ἔτι.᾽" .] οὐκοῦν σαφέστατα εἰ καί

[387] τις ἄλλος ἔμαθεν, ὅτι τὰ σπέρματα καὶ τὰς

ῥίζας ἁπάντων καθεὶς 6 θεὸς αἴτιός ἐστι τοῦ τὸ
μέγιστον ἀναβλαστῆσαι φυτόν, τόνδε τὸν κόσμον,
ὃν καὶ νῦν ἔοικεν αἰνίττεσθαι δι᾽ αὐτοῦ τοῦ
λεχθέντος ᾷσματος “ὄρος ᾿᾿ αὐτὸν “᾿ κληρονομίας ”’
εἰπών" ἐπειδὴ τοῦ πεποιηκότος οἰκειότατον. τὸ
49 γενόμενον κτῆμα καὶ κλῆρος. εὔχεται οὖν ἡμᾶς
ἐν τούτῳ φυτευθῆναι, οὐχ ἵνα ἄλογοι καὶ ἀφη-
νιασταὶ γενώμεθα τὰς φύσεις, ἀλλ᾽ ἵνα ἑπόμενοι
Τῇ τοῦ τελειοτάτου διοικήσει τὴν κατὰ τὰ

1 So Wend.: Mss. μετα κληίκλι, βλη)θῆναι.
2 αὐτοῦ is transposed with Cohn. 3 mss. KAnpodogias.

236

NOAH’S WORK AS A PLANTER, 45-49

then, that God should plant and set in the garden,
or the whole universe, the middle or neutral mind,
played upon by forces drawing it in opposite direc-
tions and given the high calling to decide between
them, that it might be moved to choose and to shun,.-
to win fame and immortality should it welcome the
better, and incur a dishonourable death should it
choose the worse.

XII. Such, then, were the trees which He Who 46
alone is wise planted in rational souls. Moses,
lamenting over those who had become exiles from
the garden of the virtues, implores alike God’s
absolute sovereignty and His gracious and gentle
powers, that the people endowed with sight may
be planted in on the spot whence the earthly mind,
called Adam, has been banished. This is what he
says: ‘‘ Bring them in, plant them in the mountain 47
of Thine inheritance, in the place, O Lord, which is
ready, which Thou wroughtest for Thee to dwell in,
the sanctuary, O Lord, which Thy hands have made
ready : the Lord is sovereign for ever and ever”
(Exod. xv. 17 f.). So Moses, beyond all others, had 48
most accurately learned that God, by setting the
seeds and roots of all things, is the Cause of the
greatest of all plants springing up, even this universe.

It is at this evidently that he points in the present
instance by the words of the Song itself just quoted,
by calling the world “ the mountain of Thine inheri-
tance,’’ since that which has been brought into being
is, in a peculiar degree, the possession and portion
of him who has made it. So he prays that in this 49
we may be planted. He would not have us become
irrational and unruly in our natures. Nay, he would
have us comply with the ordering of the All-perfect,

237

PHILO

9 "δ A e 4 ” 9 “- ’
αὐτὰ καὶ ὡσαύτως ἔχουσαν αὐτοῦ διέξοδον
ἀπομιμούμενοι σώφρονι καὶ ἀπταίστῳ βίῳ χρώ-
μεθα: τὸ γὰρ ἀκολουθίᾳ φύσεως ἰσχῦσαι ζῆν

50 εὐδαιμονίας τέλος εἶπον οἱ πρῶτοι. καὶ

52

53

“μὴν τά γε αὖθις λεγόμενα συνάδει τῷ προτεθέντι,
τὸ" τὸν κόσμον εὐτρεπῆ καὶ ἕτοιμον. αἰσθητὸν
οἶκον εἶναι θεοῦ, τὸ κατειργάσθαι καὶ μὴ ἀγένητον
A
εἶναι, ὡς φήθησάν τινες, τὸ 7 ἁγίασμα, " οἷον
ἁγίων ἀπαύγασμα, μίμημα ἀρχετύπου, ἐπεὶ τὰ
αἰσθήσει καλὰ τῶν νοήσει καλῶν εἰκόνες, τὸ
ἡτοιμάσθαι ὑπὸ χειρῶν θεοῦ, τῶν κοσμοποιῶν
3 “A ’ 3 > & \ e , A
αὐτοῦ δυνάμεων. ἀλλ᾽ ὅπως μηδεὶς ὑπολάβοι τὸν
ποιητὴν χρεῖον εἶναί τινος τῶν γεγονότων, τὸ
ἀναγκαιότατον ἐπιφωνήσει" “ βασιλεύων τὸν αἰῶνα
‘9 9 IA \ . ᾽ λέ. 2 δὲ 30 A δεῖσθ
καὶ ἐπ᾽ αἰῶνα καὶ ἔτι"᾿᾿ βασιλέα" δὲ οὐδενὸς δεῖσθαι,
A A ς ’ ’ 4 , A A
τὰ δὲ ὑπήκοα βασιλέως θέμις πάντα. τινὲς δὲ
ἔφασαν κλῆρον εἶναι καὶ λέγεσθαι θεοῦ τὸ ἀγαθόν,
οὗ τὴν χρῆσιν καὶ ἀπόλαυσιν εὔχεσθαι νυνὶ
ωυσῆν προσγενέσθαι: εἰσαγαγών, γάρ φησιν,
ἡμᾶς οἷα παῖδας ἄρτι μανθάνειν ἀρχομένους διὰ
τῶν σοφίας δογμάτων καὶ θεωρημάτων καὶ μὴ
ἀστοιχειώτους ἐάσας ἐν ὑψηλῷ καὶ οὐρανίῳ λόγῳ
καταφύτευσον. κλῆρος γὰρ οὗτος ἑτοιμότατος
καὶ προχειρότατος οἶκος, ἐπιτηδειότατον ἐνδιαί-

1 Mss. τῶ,
2 mss. βασιλεῖ, βασιλεὺς.

* The argument seems to be that to be planted in the
Cosmos is to be planted in nature. Thus the text can be
harmonized with the Stoic doctrine of “living according
to nature.”

> Lit. “‘ bring in,” “‘ introduce,”’ almost “‘ apprentice.”’

238

NOAH’S WORK AS A PLANTER, 49-53

and faithfully copying His constant and undeviating
course, pursue without stumbling a life of self-
mastery : for to attain the power to live as nature
bids has been pronounced by the men of old supreme
happiness.@ And mark how well the 50
epithets that follow harmonize with that which was
put first. The world, we read, is God’s house in the
realm of sense-perception, prepared and ready for
Him. It is a thing wrought, not, as some have
fancied, uncreate. It is a “ sanctuary,” an out-
shining of sanctity, so to speak, a copy of the original ;
since the objects that are beautiful to the eye of
sense are images of those in which the understanding
recognizes beauty. Lastly, it has been prepared by
the “hands” of God, his world-creating powers.
And to the end that none may suppose that the 51
Maker is in need of those whom He has made, Moses
will crown his utterance with the point that is vital
beyond all others: ‘reigning for ever and ever.”
It is an established principle that a sovereign is
dependent on no one, while subjects are in all
respects dependent on the sovereign. Some have 52
maintained that that which is God’s portion, and is
spoken of here as such, is that which is good, and that
Moses’ prayer in this instance is for the obtaining of
the experience and enjoyment thereof. For his
prayer runs thus: “ Initiate ὃ us, the children just
beginning to learn, by means of the pronouncements
and principles of wisdom, and leave us not un-
grounded, but plant us in a high and heavenly
doctrine.*”’ For this is a “ portion” best prepared, 53
a “ house ” most ready, an abode most fitting, which

¢ Or “ Reason,” here identified with “‘ the Good ” ; ‘‘ high”
is added to bring in the “ mountain.”

239

PHILO

a ἐς 4, Ψ 32 9 ΄- A A
τημα, ὃ “ κατειργάσω ἅγιον ᾿᾽- ἀγαθῶν yap καὶ
ἁγίων, ὦ δέσποτα, ποιητὴς ὧν τυγχάνεις, ὡς
” A A 7 U4 e VA
ἔμπαλιν κακῶν καὶ βεβήλων γένεσις ἡ φθαρτή.
βασίλευε δὴ τὸν ἄπειρον αἰῶνα ψυχῆς τῆς ἱκέτιδος
μηδὲ ἀκαρὲς ἐῶν αὐτὴν ἀνηγεμόνευτον: ἡ γὰρ
ἀδιάστατος παρὰ σοὶ δουλεία τῆς μεγίστης ἀρχῆς,

54 οὐκ ἐλευθερίας μόνον ἀμείνων. XII. πολλοῖς
“ 4
δὲ ἂν τάχα που ζήτησιν παράσχοι, τίνα ἔχει λόγον
’’ A
τὸ “‘ εἰς ὄρος κληρονομίας σου ’’+ κληροδοτεῖν μὲν
θεὸν ἀναγκαῖον, κληρονομεῖν δὲ ἴσως οὐκ εὔλογον
δῦ πάντων αὐτοῦ κτημάτων ὄντων. ἀλλὰ μήποτε
lo A \
τοῦτο λέγεται ἐπὶ τῶν κατὰ τὸν ἐξαίρετον oi-
\ “A
κειώσεως λόγον δεσποζομένων πρὸς αὐτοῦ, καθάπερ
Aa 4 \ " A
of βασιλεῖς ἁπάντων μὲν ἄρχουσι τῶν ὑπηκόων,
[388] διαφερόντως δὲ τῶν οἰκετῶν, οἷς πρὸς | τὴν τοῦ
A \ wv
σώματος ἐπιμέλειαν καὶ τὴν ἄλλην δίαιταν ὑπηρέ-
~ e A
56 ταις εἰώθασι χρῆσθαι. οἱ δὲ αὐτοὶ καὶ
A : ¢€ 4
TOV KATA τὴν χώραν ἁπάντων ὄντες κτημάτων
δεσπόται καὶ ὅσων ἐπικρατεῖν οἱ ἰδιῶται δοκοῦσι,

“A 4

μόνα ταῦτα ἔχειν νομίζονται, ἅπερ ἐπιτρόποις Kal
A 4 > > a
ἐπιμεληταῖς ἐγχειρίσαιεν, ab ὧν καὶ τὰς ἐτησίους
9 “a”
προσόδους ekA€éyovow: εἰς ἃ πολλάκις ἀνέσεως Kal
εὐθυμίας ἕνεκα προσέρχονται τὸ βαρύτατον τῶν
9 λ ’ \ λ ’ ὃ ” A >
ἐν πολιτείᾳ καὶ βασιλείᾳ φροντίδων ἄχθος ἀπο-
τιθέμενοι: καὶ καλεῖται μέντοι ταῦτα τὰ κτήματα
ΡῈ \ \ ” , 4
57 αὐτοῖς βασιλικά. καὶ μὴν apyupds τε καὶ χρυσὸς
’ \ A >
καὶ ὅσα ἄλλα κειμήλια παρὰ τοῖς ἀρχομένοις
A ζω e 4 aA a“ “~

θησαυροφυλακεῖται τῶν ἡγουμένων μᾶλλον ἢ τῶν
> 7 > » 9 λλ᾽ “ We A λέ
ἐχόντων ἐστίν, a ὅμως ἴδιοι τῶν βασιλέων

240

NOAH’S WORK AS A PLANTER, 53-57

“Thou hast wrought as a Holy Place”; for of
things good and holy, O Master, Thou art Maker, as
from the corruptible creation come things evil and
profane. Reign through the age that has no limit
over the soul that implores Thee, never leaving it for
one moment without a sovereign Ruler: for never-
ceasing slavery under Thee surpasses not freedom only
but the highest sovereignty. XIII. Itis δά
possible that the words “ Into the mountain of Thine
inheritance ᾿᾿ may suggest to many an inquiry as
to how to account for them: for that God gives
portions is a necessary truth, but it may appear a con-
tradiction that He should obtain a portion, since all
things belong to Him. This expression would seem 55
to apply to those who are on a special footing of
‘more intimate relationship with Him as their Master.
So kings are rulers of all their subjects, but in an
eminent degree of their household servants, of whose
ministry they are accustomed to avail themselves for
the care of their persons and their other require-
ments. Again these same rulers, though 56
they are masters of all properties throughout the
land, including those over which private citizens
have apparent control, are reckoned to have those
only which they place in the hands of bailiffs and
agents, from which also they collect the yearly
income. To these they frequently resort for holiday
and enjoyment, laying aside the serious burden of the
anxieties incident to government and sovereignty,
and these estates of theirs go by the name of-royal
demesnes. Again, silver and gold, and other precious 57
things which are kept in the treasuries of subjects,
belong to the rulers rather than to those who have
them. But in spite of this we speak of sovereigns’

241

PHILO

θησαυροὶ λέγονται, ἐν οἷς ot “ταχθέντες τῶν φόρων
ἐκλογεῖς, «τὰς» ἀπὸ τῆς χώρας προσόδους κατα-
58 τίθενται. μηδὲν οὖν θαυμάσῃς, εἰ καὶ τοῦ παν-
ἡγεμόνος θεοῦ τὸ ἐφ᾽ ἅπασι κράτος εἰληχότος
ἐξαίρετος κλῆρος εἶναι λέγεται ψυχῶν σοφῶν ὁ
θίασος, 6? ὀξυωπέστατα ὁρῶν, ἀμέμπτῳ καὶ
ἀκραιφνεῖ κεχρημένος τῷ διανοίας ὄμματι, μύσαντι
μὲν οὐδέποτε, ἀεὶ δὲ ἀναπεπταμένῳ καὶ εὐθυτενῶς
δ9 βλέποντι. XIV. οὐ διὰ τοῦτο μέντοι καὶ ἐν
won τῇ μείζονι λέγεται" ““ ἐπερώτησον τὸν πατέρα
σου καὶ ἀναγγελεῖ σοι, τοὺς πρεσβυτέρους σου καὶ
ἐροῦσί σοι" ὅτε διεμέριζεν ὁ ὕψιστος ἔθνη, ὡς
διέσπειρεν υἱοὺς ᾿Αδάμ, ἔ ἔστησεν ὅρια ἐθνῶν κατὰ
ἀριθμὸν ἀγγέλων or καὶ ἐγένετο μερὶς κυρίου
60 λαὸς αὐτοῦ ᾿Ισραήλ᾽᾽; ἰδοὺ. yap πάλιν μερίδα
καὶ κλῆρον εἴρηκε θεοῦ τὸν ὁρατικὸν αὐτοῦ καὶ
γνήσιον θεραπευτὴν τρόπον, τοὺς δὲ γῆς παῖδας,
οὗς ᾿Αδὰμ ὠνόμασεν υἱούς, ἐσπάρθαι καὶ ἀνα-
σκεδασθῆναι καὶ μηκέτι συναχθῆναι," στῖφος δὲ
γενέσθαι" ἡγεμόνι χρήσασθαι ὀρθῷ λόγῳ μὴ δυνα-
μένους. τῷ “γὰρ ὄντι ἁρμονίας μὲν καὶ ἑνώσεως
αἴτιον ἀρετή, διαλύσεως δὲ καὶ διαρτήσεως ἡ
61 ἐναντία διάθεσις. δεῖγμα μέντοι τῶν
εἰρημένων ἐστὶ τὸ γινόμενον ἀνὰ πᾶν ἔτος ἡμέρᾳ
τῇ λεγομένῃ τοῦ ἱλασμοῦ: τότε γὰρ διείρηται
“δύο τράγους διακληροῦν, τὸν μὲν τῷ κυρίῳ,
[389] τὸν δὲ τῷ ἀποπομπαίῳ;,᾽ [διττὸν λόγον, ὃ ὃν μὲν
1 ἐκλογεῖς is read for ἐκλογισταὶ with Cohn in Addenda.

2 uss. ds or ds. 8 mss. καὶ ἐπισυνεζ(α)χθῆναι.
4 uss. ἐγγενέσθαι.

242

NOAH’S WORK AS A PLANTER, 57-61

private coffers in which the appointed collectors of
dues deposit the revenues from the country. Marvel 58
not at all, then, if the title of special portion of God
the universal Ruler, to whom sovereignty over all
pertains, is bestowed upon the company of wise souls,
whose vision is supremely keen, the eye of whose
understanding is clear and flawless, closing never,
ever open in a gaze direct and piercing. XIV. Is 59
not this the explanation of that utterance in the
Greater Song: ‘‘ Ask thy father, and he will pro-
claim it to thee, thy elders, and they will tell it thee ;
when the Most High distributed the nations, when
He dispersed the sons of Adam, He set up boun-
daries of the nations corresponding to the number
of the angels of God, and His people Israel became
the portion of the Lord ” (Deut. xxxii. 7-9)? Mark 60
how he has again given the name of “ portion ᾿᾿ and
“Ἰοὺ ᾿᾿ of God to the character that has eyes to see
Him and accords Him genuine devotion, while he says
that the children of earth, whom he entitles sons of
Adam, have been dispersed and broken up and
no more gathered together but are become a mob
incapable of following the guidance of right reason.
For virtue is in very deed the cause of harmony and
unity, whereas the contrary disposition brings about
dissolution and dismemberment. An 61
illustration of what has been said is afforded by that
which is done year by year on the day called the
“Day of Atonement.” It is enjoined on that day
“ to assign by lot two goats, one for the Lord, and one
for separation? (Lev. xvi. 8), a twofold description,®

4“ See App. p. 495.
> Or “two ways of thinking,” the goats representing two
different attitudes of mind.

243

62

63

PHILO

θεῷ, ὃν δὲ γενέσει" ὁ ἀποσεμνύνων μὲν οὖν τὸ
αἴτιον [τιμὴν] αὐτῷ προσκληρώσεται, ὁ δὲ γένεσιν'
φυγαδ ευθήσεται, τῶν μὲν ἱερωτάτων. ἐλαυνόμενος
χωρίων, εἰς δὲ ἄβατα καὶ βέβηλα καὶ βάραθρώδη"
ἐμπίπτων.

ΧΥ. Τοσαύτῃ μέντοι τῇ «τοῦ» θεοφιλοῦς περι-
ουσίᾳ χρῆται Μωυσῆς, ὥστε αὐτῷ τούτῳ μάλιστα
πεπιστευκὼς θερμοτέροις καὶ μείζοσιν 1 ἢ κατὰ τὰς
ἀσθενεστέρων" ἡμῶν ἀκοὰς λόγοις τε καὶ δόγμασιν
εἴωθε χρῆσθαι οὐ γὰρ μόνον ἀξιοῖ κληρονομεῖν
θεόν, ἀλλὰ καὶ αὐτόν, τὸ παραδοξότατον, κλῆρον
ἑτέρων εἶναι. φυλὴν γὰρ ὅλην πρόσφυγα καὶ
ἱκέτιν αὐτοῦ λῆξιν μὲν τῆς χώρας, καθάπερ τὰς
ἄλλας ἕνδεκα, οὐκ ἠξίωσε νείμασθαι, γέρας δὲ
ἐξαίρετον λαβεῖν ἱερωσύνην, οὐκ ἐπίγειον, ἀλλ᾽

ὀλύμπιον κτῆμα' “οὐ γὰρ ἔσται “φησί “τῇ
φυλῇ Λευὶ μερὶς οὐδὲ κλῆρος ἐν υἱοῖς ᾿Ισραήλ,
ὅτι κύριος αὐτὸς κλῆρος αὐτῶν.᾽᾽ καὶ ἐκ προ-

σώπου μέντοι τοῦ θεοῦ διὰ τῶν χρησμῶν ἄδεται
τὸν τρόπον τοῦτον" “ἐγὼ μερίς σου καὶ κληρο-

64 δοσία:᾽ τῷ γὰρ ὄντι ὁ τελείως ᾿ἐκκεκαθαρμένος

νοῦς καὶ πάντα τὰ γενέσεως ἀπογινώσκων ἕν
μόνον οἷδε καὶ γνωρίζει τὸ ἀγένητον, ᾧ προσ-
ελήλυθεν, ὑφ᾽ οὗ καὶ προσείληπται. τίνι γὰρ
ἔξεστιν εἰπεῖν “᾿ αὐτός μοι μόνος ἐστὶν ὁ θεός ”’
ἢ τῷ μηδὲν τῶν μετ᾽ αὐτὸν ἀσπαζομένῳ; οὗτος
δ᾽ ἐστὶν ὁ Λευίτης τρόπος: ἑρμηνεύεται γὰρ
“αὐτός por” διὰ τὸ ἄλλα ἄλλοις τετιμῆσθαι,
1 mss. γενέσει.

2 βαραθρώδη is Mangey’s con). for βάραθρα.
3 ἀσθενεστέρων is Mangey’s conj. for ἑτέρων.

244

NOAH’S WORK AS A PLANTER, 61-64

one for God and one for created things. That which
exalts the First Cause shall be allotted to Him, while
that which exalts creation shall be banished, driven
from the most holy places, to find itself amid rocky
chasms in trackless and unhallowed regions.

XV. So fully does Moses take advantage of the 62
prerogative of one beloved of God, that, inspired with
confidence by this very fact, he is wont to use language
and utter teachings larger and more daring than suit
the ears of us feebler folk. For not only does he
think it in accordance with God’s dignity to obtain
a portion, but, what is strangest of all, Himself to be
the portion of others. For he deemed it meet and 63
right that a whole tribe, which had taken refuge at
God’s footstool, should be allotted no part of the
country, like the other eleven tribes, but should
receive the pre-eminent privilege of the priesthood,
a possession not earthly but heavenly. ‘“ The tribe
of Levi,” he says, “ shall have no lot or portion among
the children of Israel, for the Lord is their portion ”
(Deut. x. 9); and there is an utterance rung out on
this wise by the holy oracles in the name of God,
1 am thy portion and inheritance ” (Numb. xviii.
20): for in reality the mind, which has been perfectly 64
cleansed and purified, and which renounces all things
pertaining to creation, is acquainted with One alone,
and knows but One, even the Uncreate, to Whom it
has drawn nigh, by Whom also it has been taken to
Himself. For who is at liberty to say ‘ God Himself
is alone (and all) to me,”’ save one who has no welcome
for aught that comes after Him? And this is the
Levite attitude of mind, for the word means ‘‘ He
(is precious) to me,’ the thought conveyed being that
while different things have been held precious by

245

PHILO

μόνῳ δὲ αὐτῷ TO ἀνωτάτω Kal πάντων ἄριστον
θὅ αἴτιον. XVI. ἤδη τινὰ τῶν παλαιῶν φασι
καθάπερ ἐκπρεπεστάτης γυναικὸς τῷ σοφίας
ἐπιμανέντα κάλλει πολυτελεστάτης πομπῆς θεα-
σάμενον παρασκευὴν ἄφθονον, ἀπιδόντα “πρός τινας
τῶν συνήθων εἰπεῖν “ἴδετε, ὦ ἑταῖροι, ὅσων
χρείαν οὐκ ἔχω,᾽᾽ καίτοι ye ἔξω τῶν ἀναγκαίων
οὐδὲν ἁπλῶς περιβεβλημένον, ὡς μηδὲ ὑποφυση-
θέντα πλούτου μεγέθει, ὃ μυρίοις συνέβη, δόξαι
66 τῷ λόγῳ καταλαζονεύεσθαι. τοῦθ᾽' ὃ νομοθέτης
ἐκδιδάσκε; φρονεῖν δεῖν τοὺς μηδὲν χρῆμα τῶν ἐν
γενέσει πορίζοντας," ἀπογινώσκοντας δὲ ὅσα γενητὰ
διὰ τὴν πρὸς τὸν ἀγένητον οἰκειότητα, ὃν μόνον
πλοῦτον καὶ εὐδαιμονίας ὅ ὅρον τελεωτάτης € ἐνόμισαν.
67 μηκέτι νῦν οἱ τὰς βασιλείας καὶ
ἡγεμονίας ἀναψάμενοι μεγαλαυχείτωσαν, οἱ μὲν
ὅτι μίαν πό ιν ἢ χώραν ἢ ἔθνος ἕν ὑπηγάγοντο,
ot δὲ ὅτι πάντα μὲν γῆς κλίματα “μέχρι τῶν
περάτων αὐτῆς, πάντα δὲ ᾿Ἑλληνικὰ καὶ βαρβαρικὰ
ἔθνη, πάντας δὲ ποταμοὺς καὶ τὰ ἄπειρα πλήθει
68 καὶ μεγέθει πελάγη προσεκτήσαντο. καὶ γὰρ εἰ
μετὰ τούτων τῆς μεταρσίου φύσεως, ὃ μηδὲ εἰπεῖν
εὐαγές, ἣν μόνην ἐκ πάντων ἀδούλωτον καὶ
ἐλεύθερον ὁ ποιητὴς εἰργάσατο, ἐπεκράτησαν,
[340] ἰδιῶται νομισθεῖεν ἂν κατὰ σύγκρισιν | μεγάλων
βασιλέων, ot τὸν θεὸν κλῆρον ἔλαχον: ὅσῳ yap ὁ

1 mss. and Wend. καταλαζονεύεσθαι τοῦ θεοῦ ὃ: Heinemann’s
punctuation and reading (τοῦθ᾽ for τοῦ 6) are adopted.
2 mss. wopifovras: Wend. γνωρίζοντας. 3 mss. πλήθη.

α μόνον would make better sense.
δ Or “ highest.” ¢ See note on Quod Deus 146.

246 .

NOAH’S WORK AS A PLANTER, 64-68

different people, he is alone @ in holding precious the
original ὃ and worthiest Cause of all things. XVI.
They say® that in olden time one who was en- 65
raptured by the beauty of wisdom, as by that of
some distinguished lady, after watching the array of
a procession pass by on which vast sums had been
lavished, fastened his eyes on a group of his associates
and said, “‘ See, my friends, of how many things I
have no need.”’ And yet he was wearing absolutely
nothing beyond necessary clothing, so that he cannot
be supposed to have been puffed up by his great
riches, as countless thousands have been, and to
have uttered the words as a boast. This is the mind 66
which, as the lawgiver insists, should be that of
those who provide themselves with no property that
has its place among things created, but renounce all
these on the ground of that intimate association with
the Uncreate, to possess Whom, they are convinced,
is the only wealth, the only gauge of consummate
happiness. In face of this let those cease 67
their proud boastings who have acquired royal and
imperial sway, some by bringing under their authority
a single city or country or nation, some by having,
over and above these, made themselves masters of
all earth’s regions to its fullest bounds, all nations,
Greek and barbarian alike, all rivers, and seas un-
limited in number and extent. For even had they, 68
besides controlling these, extended their empire, an
idea which it were impious to utter, to the realm of
the upper air, alone of all things made by the Creator
to enjoy a freedom untouched by bondage—even
then, they would be reckoned ordinary citizens when
compared with great kings who received God as
their portion ; for the kingship of these as far sur-

VOL. III I Q4.7

PHILO

4 A A 9 ’ 4
κτησάμενος TO κτῆμα τοῦ κτήματος ἀμείνων καὶ
A 4
TO πεποιηκὸς τοῦ γεγονότος, τοσούτῳ βασιλικώ-
a A A εν
69 τεροι ἐκεῖνοι. XVII. τοὺς μὲν οὖν
“A Φ
πάντα τοῦ σπουδαίου φάσκοντας εἷναι παρα-
a 97 4 9 A 9 A
δοξολογεῖν ὠήθησάν τινες ἀφορῶντες εἰς τὴν
ἐκτὸς ἔνδειάν τε καὶ περιουσίαν καὶ μηδένα τῶν
ἀχρημάτων ἢ ἀκτημόνων πλούσιον νομίζοντες.
a ’ A
Μωυσῆς δὲ οὕτως περίβλεπτον καὶ περιμάχητον
ἡγεῖται σοφίαν, ὥστε οὐ μόνον τὸν σύμπαντα
aA “-- 9 A “A
κόσμον ἀξιόχρεω κλῆρον αὐτῆς ἀλλὰ καὶ τὸν τῶν
A
τὸ ὅλων ἡγεμόνα νομίζειν. τὰ δὲ δόγματα οὐκ
9 , a_%4 3 4 ἱλλὰ ’ ’
ἐπαμφοτεριζόντων ταῦτ᾽ ' ἐστίν, ἀλλὰ βεβαίᾳ πίστει
A A A “΄-
κατεσχημένων: ἐπεὶ καὶ νῦν εἰσί τινες τῶν ἐπι-
a A “A
μορφαζόντων εὐσέβειαν, ot τὸ πρόχειρον τοῦ
λόγου παρασυκοφαντοῦσι φάσκοντες οὔθ᾽ ὅσιον
5 5 3 λὲ t A 4 9 θ ’ θ A λῆ
οὔτ᾽ ἀσφαλὲς εἶναι λέγειν ἀνθρώπου θεὸν κλῆρον.
A > A 4 “-Ο
71 od yap ἀπὸ γνησίου τοῦ πάθους, ἀλλ᾽
} A A A “
ὑποβολιμαίου καὶ νόθου, πρὸς τὴν θεωρίαν τῶν
πραγμάτων, εἴποιμ᾽ ἂν αὐτοῖς, ἥκετε: ἐν ἴσῳ γὰρ
9.) . 9 ͵ a 9 ~ oN a e ,
φήθητε τὰ ἀμπέλων 7 ἐλαιῶν ἢ τῶν ὁμοιοτρόπων
κτήματα τῶν" ἐχόντων καὶ σοφῶν τὸν θεὸν κλῆρον
λέγεσθαι, καὶ οὐκ ἐνενοήσατε ὅτι καὶ ζωγράφοις
‘ 4 ~
ζωγραφία καὶ συνόλως τέχνη TH τεχνίτῃ λέγεται
“A e l4 aA 9 9
κλῆρος, οὐχ ὡς γήινον κτῆμα, ἀλλ᾽ ὡς ὀλύμπιον
A A
72 ἀγώνισμα. δεσπόζεται yap τῶν τοιούτων οὐδέν,
3 3 9 a A μη 4 A A oN aA
ἀλλ᾽ ὠφελεῖ τοὺς ἔχοντας" ὥστε καὶ TO ὃν κλῆρον
μὴ ὡς κτῆμα τούτοις ἐμφερὲς ἀκούετε τοῖς λεχ-
1 mss. ἐπ᾽ ἀμφοτέρων ταὐτὸν.
2 Mss. κτημάτων or κτήματα (om. τῶν).

@ Or “ press unduly.”
248

NOAH’S WORK AS A PLANTER, 68-72

passes theirs as he that has gained possession is
better than the possession, and he that has made
than that which he has made. XVII.
Some, paying regard to outward want and outward 69
superfluity, and reckoning no one rich if found among
those without money or possessions, have looked on
the assertion that all things belong to the wise man
as a paradox. But Moses considers wisdom an object
of such admiration and emulation, that he thinks its
worthy portion to be not merely the whole world,
but the very Lord of all. ‘These are not, we must 70
remember, opinions held by men who halt between
two opinions, but by men possessed by stedfast
faith ; for even now there are in the ranks of those
who wear a semblance of piety, men who in a petty
spirit find fault with? the literal sense of the word,
urging that it is irreligious and dangerous to speak
of God as the portion of man. What I 71
would say to them is this: ‘‘ The frame of mind in
which you approached the consideration of the sub-
ject was not a genuine one, but spurious and illegiti-
mate. You imagined that there is no difference
between the way in which God is said to be the portion
of the wise, and the way in which plantations of vines
or olive trees or the like are said to be the possessions
of their owners. You failed to notice that portrait-
painting is spoken of as a lot or portion for portrait-
painters, and generally any such pursuit for him who
pursues it, not as an earthly possession to be owned,
but as a heavenly prize to be striven for. For things 72
such as these bring benefit to those who have them,
without being under them as masters. Pray, then,
you petty fault-finders, when you hear the Existent
One spoken of as Portion, do not take it to mean a

249

PHILO

θεῖσιν, ὦ συκοφάνται, ἀλλ᾽ ὡς ὠφελιμώτατον καὶ
μεγίστων' τοῖς θεραπεύειν ἀξιοῦσιν ἀγαθῶν αἴτιον.
73. XVIII. Εἰρηκότες οὖν περὶ τοῦ πρώτου φυ-
τουργοῦ καὶ φυτοῦ τὰ ἁρμόζοντα μέτιμεν ἑξῆς
ἐπὶ τὰς τῶν μαθημάτων ἅμα καὶ μιμημάτων
ἐπιμελείας. εὐθέως towvv ὃ σοφὸς ᾿Αβραὰμ
λέγεται “ φυτεῦσαι ἄρουραν ἐπὶ τῷ φρέατι τοῦ
ὅρκου καὶ ἐπικαλέσαι τὸ ὄνομα κυρίου θεοῦ
αἰωνίου" se Kat οὐ δεδήλωται τῶν φυτῶν ἡ ἡ ἰδιότης,
74 ἀλλ᾽ αὐτὸ μόνον τοῦ χωρίου τὸ μέγεθος. φασὶ
δὲ οἷς ἔθος ἐρευνᾶν τὰ τοιαῦτα, πάνθ᾽" ὅσα ἐν
κτήμασιν ἠκριβῶσθαι διαφερόντως, καὶ τὸ δένδρον
καὶ τὸ χωρίον καὶ τὸν τοῦ δένδρου καρπόν" τὸ
μὲν οὖν δένδρον αὐτὴν εἶναι τὴν ἄρουραν, ἀλλ᾽
οὐχ ὅμοιον' τοῖς βλαστάνουσιν ἀπὸ γῆς, ἀλλὰ
κατὰ τὴν τοῦ θεοφιλοῦς ῥιζωθὲν διάνοιαν, τὸ
δὲ χωρίον τὸ φρέαρ τοῦ ὅρκου, τὸν δὲ καρπὸν
τὴν τοῦ κυρίου ὀνόματος μετάληψιν εἰς θεὸν
75 αἰώνιον. τὸν δὲ περὶ ἑκάστου τῶν προταθέντων
εἰκότα λόγον ἀναγκαῖον προσαποδοῦναι: ἡ μὲν
[341] τοίνυν ἄρουρα μήκει πηχῶν | οὖσα ἑκατὸν καὶ
πλάτει τῶν ἴσων κατὰ τὴν τοῦ τετραγώνου φύσιν
πολυπλασιασθέντων εἰς μυρίων ἀριθμὸν ἐπιπέδων
16 συντίθεται πηχῶν. ἔστι δὲ ὅρος οὗτος τῶν ἀπὸ
μονάδος ,“παραυξηθέντων ὁ μέγιστος καὶ τελειό-
τατος, ὥστε ἀρχὴν μὲν ἀριθμῶν εἶναι μονάδα,
τέλος δὲ ἐν τοῖς κατὰ τὴν πρώτην σύνθεσιν μυριάδα.

1 mss. μέγιστον.

2 Mss. θεοῦ αἰωνίου : Wend. θεὸς αἰώνιος.

3 πάνθ᾽ is read with Heinemann for πάντα θεοῦ in Mss.

4 ὅμοιον and ῥιζωθὲν are Heinemann’s conjj. for ὁμοίαν and
ῥιζωθεῖσαν-

250

NOAH’S WORK AS A PLANTER, 72-76

possession similar to.those which have been mentioned,
but to mean One bringing vast benefits and the Cause
of exceeding great good to those who regard His
service as their fit employment.”

XVIII. Having said, then, what was called for about 73
the first Planter and that which He planted, we will
pass on next to the industry of those who have learnt
from the former and copied the latter. We come at
once to the record 5 of Abraham the wise “ planting
a hide of land at the well of the oath, and invoking
upon it the Name of the Lord as God eternal ”’
(Gen. xxi. 33). No particulars are given as to the
kind of plants meant, but simply the size of the plot
of ground. Yet those whose habit it is to look closely 74
into such matters assure us that we have all the points
of an estate laid down with extraordinary precision,
the tree, the ground, and the fruit of the tree ; the
hide itself being the tree ; not a tree like those which
spring up from the earth, but one planted in the |
understanding of him that is beloved of God; the
well of the oath, the plot of ground ; and the change
of the Name of the Lord into ‘‘ God eternal,’’ the
Fruit. Each of these points requires further treat- 75
ment in the shape οἱ such a reasoned account of
them as may commend itself. Well, the hide, being
100 cubits long and as many broad, comes, by the
rule of square measure, to 10,000 superficial cubits.
This is the highest completest term in the series 76
which increases from unity : that is to say, while 1
is the starting-point of numbers, a myriad or 10,000
is the end,? if we adhere to the line of progress on
which we set out. Accordingly that comparison is

@ See App. p. 495.
>’ See App. p. 496.
251

PHILO

παρὸ Kal τινες οὐκ ἀπὸ σκοποῦ βαλβῖδι μὲν μονάδα,
καμπτῆρι δὲ εἴκασαν μυριάδα, τοὺς δὲ μεθορίους
πάντας ἀριθμοὺς τοῖς δρόμον ἀγωνιζομένοις" ἀρχό-
μενοι γὰρ ὥσπερ ἀπὸ βαλβὶ dos φέρεσθαι μονάδος
παρὰ μυριάδα τὸ τέλος ἵ ἵστανται.

7] Μετιόντες οὖν ἀπὸ τούτων τινὲς ὡσανεὶ συμ-
βόλων ἔφασαν τὸν θεὸν ἀρχὴν καὶ πέρας εἶναι τῶν
ἁπάντων, δόγμα κατασκευαστικὸν εὐσεβείας" τοῦτο
τὸ δόγμα φυτευθὲν ἐν ψυχῇ κάλλιστον καὶ τρο-
φιμώτατον καρπόν, ὁσιότητα, τίκτει.

"Β Τόπος «δ᾽» ἐστὶν οἰκειότατος τῷ φυτῷ τὸ
φρέαρ, ὃ κέκληται ὅρκος, ἐν ᾧ κατέχει λόγος μὴ
ἀνευρεθῆναι ὕδωρ" “᾿ παραγενόμενοι ᾿᾿ γάρ φησιν
“ot παῖδες ᾿Ισαὰκ ἀπήγγειλαν αὐτῷ περὶ τοῦ
φρέατος οὗ wpvtav, καὶ εἶπον" οὐχ εὕρομεν ὕδωρ,
καὶ ἐκάλεσεν αὐτὸ ὅρκος.᾽᾽ τοῦτο δὲ ἣν ἔχει

79 δύναμιν θεασώμεθα" XIX. of τὴν τῶν
ὄντων φύσιν διερευνῶντες καὶ τὰς περὶ ἑκάστων
ζητήσεις μὴ ὀλιγώρως ποιούμενοι παραπλήσια
ποιοῦσι τοῖς τὰ φρέατα ὀρύττουσι: καὶ γὰρ
ἐκεῖνοι τὰς ἐν ἀφανεῖ πηγὰς ἀναζητοῦσι. καὶ
κοινὸς μὲν πόθος ἅπασίν ἐστι ποτὸν ἀνευρεῖν,
ἀλλὰ τοῖς μὲν δι᾽ οὗ σῶμα, τοῖς δὲ δι᾿ οὗ ψυχὴ

80 πέφυκε τρέφεσθαι. ὥσπερ οὖν ἔνιοι τῶν ἀνα-
τεμνόντων τὰ φρέατα τὸ ζητούμενον ὕδωρ πολ-
λάκις οὐχ εὗρον, οὕτως οὗ προσωτέρω χωροῦντες
τῶν ἐπιστημῶν καὶ ἐπὶ πλέον ἐμβαθύνοντες
αὐταῖς ἀδυνατοῦσι τοῦ τέλους ἐπιψαῦσαι. τοὺς
γοῦν πολυμαθεῖς φασιν ἀμαθίαν δεινὴν ἑαυτῶν

252

NOAH’S WORK AS A PLANTER, 76-80

not wide of the mark which some have made between
1 and the post from which runners start, and 10,000
and the post at which they finish, all the intervening
numbers being like the competitors in the race ;
for beginning their course from 1 as from a starting-
post they come to a stop at 10,000 as the finish.

Some have found symbols in these things and have 77
gone on with their help to proclaim God as the begin-
ning and final goal of all things, a teaching on which
religion can be built ; this teaching, when planted in
the soul, produces piety, a fruit most fair and full
of nourishment.

The well, entitled Oath, in which, as history says, 78
no water was found, is a place most appropriate to
that which grew there. What we read is this:
“The servants of Isaac came and brought word to
him concerning the well which they had dug, saying
‘We found no water,’ and he called it ‘ Oath’”
(Gen. xxvi. 32 f.). Let us observe the force of
these words. XIX. Those who thoroughly 79
investigate the nature of existing things, and prose-
cute their inquires into each one of them in no
indifferent spirit, act as those do who dig wells; for
the investigators, like the well-diggers, are in search
of hidden springs. And all have in common a desire
to find water, but in the one case it is water naturally
adapted to the nourishment of the body, in the other
to the nourishment of the soul. Now just as some 80
of those who open up wells often fail to find the water
of which they are in search, so those, who make more
than ordinary progress in various kinds of knowledge,
and go deeper into them than most of us, are often
powerless to reach the end they aim at. It is said
that men of great learning accuse themselves of

253

81

82

[349]

89

PHILO

a 4 A ν᾿ a 4,5 A e ’
κατηγορεῖν, μόνον γὰρ ὅσον τοῦ ἀληθοῦς ὕστερί-
ζουσιν ἤσθοντο. καί τινα τῶν παλαιῶν λόγος
3 ’ > A ’ 3 4 4
ἔχει θαυμαζόμενον ἐπὶ σοφίᾳ εἰκότως φάναι

“ 4 A 30. 7 Ld 9QA >
θαυμάζεσθαι: μόνον yap εἰδέναι ὅτι οὐδὲν οἶδεν.
ἑλοῦ δ᾽ εἰ θέλεις ἣν ἂν διανοηθῇς
μικρὰν ἢ μείζονα τέχνην καὶ τὸν κατὰ ταύτην
γενόμενον ἄριστόν τε καὶ δοκιμώτατον, εἶτα κατα-
νόησον εἰ τὰ ἐπαγγέλματα τῆς τέχνης ἰσάζει τοῖς
ἔργοις τοῦ τεχνίτου: σκοπῶν γὰρ εὑρήσεις ταῦτα
3 ’ 3 , 3 Ἁ , ,
ἐκείνων οὐ βραχέσιν ἀλλὰ μεγάλοις διαστήμασιν
“~ \
ἀποδέοντα, σχεδὸν ἀδυνάτου καθεστῶτος πρὸς
A “a lo > A
ἡντινοῦν τελειωθῆναι τέχνην πηγῆς τρόπον ἀεὶ
9
καινουμένην' καὶ θεωρημάτων παντοίων ἰδέας ἀνομ-

A A Af? id 3 4
βροῦσαν. διὰ τοῦθ᾽ ὅρκος ὠνομάσθη
προσφυέστατα τὸ πίστεως βεβαιοτάτης σύμβολον
μαρτυρίαν θεοῦ περιεχούσης. | ὡς γὰρ ὁ ὀμνὺς

3

τῶν ἀμφισβητουμένων καλεῖ θεὸν μάρτυρα, ἐπ᾽

οὐδενὶ οὕτως ἔστιν εὐορκῆσαι ὡς ἐπὶ τῷ μηδεμιᾶς
3 , ~
ἐπιστήμης εὑρίσκεσθαι mapa τῷ τεχνίτῃ τέλος.
e A 9 A 4 A > A A v e A
ὁ δὲ αὐτὸς λόγος Kai ἐπὶ τὰς ἄλλας ὅσαι περὶ
ec a a ;
ἡμᾶς δυνάμεις ὀλίγου δεῖν Kexywpnkev? ὥσπερ yap
> “A , l4 Ὁ A A e ~
ev τῷ λεχθέντι φρέατι ὕδωρ φασὶ μὴ εὑρεθῆναι,
Ὁ δὲ 3 3 θ λ A A e \ 3 30. > 3 A
οὕτως οὐδὲ ev ὀφθαλμοῖς τὸ ὁρατὸν" οὐδ᾽ ἐν wot
A 9 , 9939. 9 ~ « 3 ’ 30."
τὸ ἀκούειν οὐδ᾽ ἐν μυκτῆρσι τὸ ὀσφραίνεσθαι οὐδὲ
4 > 3 , > 4 A > “
συνόλως ἐν αἰσθήσεως ὀργάνοις τὸ αἰσθάνεσθαι,
. ‘ \ , \ 350. > ~ A ᾿

κατὰ τὸ παραπλήσιον δὲ οὐδ᾽ ἐν νῷ τὸ καταλαμ-
1 Mss. κινουμένην. 2 Perhaps read ὁρᾶν or ὁρατικόν.

@ See Plato, Apology 21 a.
254

NOAH’S WORK AS A PLANTER, 80-83

terrible ignorance, for all that they have come to
perceive is how far they fall short of the truth.
There is a story? that one of the men of the olden
days, when people marvelled at his wisdom, said that
he was rightly marvelled at; for that he was the
only man who knew that he knew nothing.

Choose, if you will, whatever science or art you may
be minded to choose, be it a small one or a greater one,
and the man who is best and most approved in this
art or science. Then notice carefully whether the
professions of the science are made good by what
its votary does. If you look you will find that the
one fails of the other not by short but by long dis-
tances. For it is practically impossible to attain
perfection in respect of any science or art whatever,
seeing that it is being continually replenished, as a
spring is, and ever welling up results of thought and
study of many a kind. That is why the
name of “‘ Oath”’ given to it was so perfectly suit-
able: for an oath represents that surest form of
trustworthiness which carries with it the testimony
of God. For as the man who swears calls God as a
witness of the points in dispute, there is no point on
which it is more possible to take a sure oath than upon
the fact that no subject of knowledge whatever is
found to have reached the goal of perfection in the

81

82

person of him who is an expert in it. The same 83

principle holds good for almost all the other faculties
which we possess. . For, just as in the well that we
read of we are told that no water was found, so
neither is sight found in eyes, nor hearing in ears,
nor smelling in nostrils, nor, to say all at once, is
sense-perception found in organs of sense; and
apprehension in like manner is not found in mind

VOL. III 12 255

PHILO

4 “- \ nv aA Ἅ 4 “

84 Bavew. πῶς yap ἂν παρορᾶν ἢ παρακούειν ἢ

παρανοεῖν συνέβαινεν, εἴπερ ἐν τούτοις πάγιαι ἦσαν

e > ’ e ’ 3 3 \ > 5 7 A ~

αἱ ἀντιλήψεις ἑκάστου, ἀλλὰ μὴ ἐπ᾽ αὐτῶν θεοῦ
σπείροντος τὸ βέβαιον ἐπεφύκεσαν;

8' XX. ἹἹκανῶς οὖν καὶ περὶ τοῦ χωρίου διειλεγ-

μένοι, ἐν ᾧ τὸ δένδρον ἀνθεῖ, καὶ περὶ τοῦ καρποῦ

a 3 ’ ’ εν e \
τελευταῖον ἐξεργασώμεθα. τίς οὖν ὁ καρπὸς
93 A 9 ’ 32 \
αὐτοῦ, αὐτὸς ὑφηγήσεται: ": ἐπεκάλεσε γὰρ
{{ e ’
80 “τὸ ὄνομα κυρίου' θεὸς αἰώνιος.᾽ αἱ τοίνυν

λεχθεῖσαι προσρήσεις τὰς περὶ τὸ ὃν ἐμφαίνουσι
δυνάμεις" ἡ μὲν γὰρ κύριος καθ᾽ ἣν ἄρχει,
ἡ δὲ θεὸς καθ᾽ ἣν εὐεργετεῖ: οὗ χάριν καὶ τῇ
κατὰ τὸν ἱερώτατον Μωυσῆν κοσμοποιίᾳ πάσῃ
τὸ τοῦ θεοῦ ὄνομα ἀναλαμβάνεται" ἥρμοττε γὰρ
τὴν δύναμιν, καθ᾽ ἣν ὁ ποιῶν εἰς γένεσιν ἄγων
ἐτίθετο καὶ διεκοσμεῖτο, διὰ ταύτης καὶ [κατα]κλη-
87 θῆναι. καθὸ μὲν οὖν ἄρχων ἐστίν, ἄμφω δύναται,
καὶ εὖ καὶ κακῶς ποιεῖν, συμμεταβαλλόμενος πρὸς
τὴν τοῦ δράσαντος ἀπόδοσιν" καθὸ δὲ εὐεργέτης,
88 θάτερον μόνον βούλεται, τὸ εὐεργετεῖν. μέγιστον
δ᾽ ἃ ν ψυχῆς γένοιτο ἀγαθὸν μηκέτι ἐνδοιάζειν περὶ
τῆς πρὸς ἑκάτερα τοῦ “βασιλέως ἰσχύος, ἀλλ᾽
ἀνενδοιάστως τὸν μὲν ἕνεκα τοῦ κράτους τῆς
ἀρχῆς αὐτοῦ φόβον ἐπικρεμάμενον καταλύειν, τὴν
ὲ ἐκ τοῦ προαιρετικῶς εἷναι φιλόδωρον ἀγαθῶν
κτήσεως καὶ χρήσεως ἐλπίδα βεβαιοτάτην ζω-

1 Mss. κύριος 6.

4 τὴν δύναμιν. διὰ ταύτης: an irregular construction
for καθ᾽ ἣν δύναμιν . 0. διὰ ταύτης.
ὃ πρὸς τὴν τοῦ δράσαντος ἀπόδοσιν : this genitive of the
person requited i is very doubtful Greek. Mangey proposed
Spacbév ros, ‘the deed done.”

256

NOAH’S WORK AS A PLANTER, 84-88

either. For how would it ever happen that we 84
should see or hear or conceive amiss, if the power to
apprehend each object had been inherently fixed
in the several organs, instead of the power to appre-
hend springing from the seed of certitude sown upon
the organs by God ?

XX. Now that we have adequately dealt with the g5
further subject of the plot in which the tree blooms,
let us work out as our last point that of the fruit.
What its fruit is, then, Moses himself shall inform
us: for ’tis said “ he called upon it the Name of the
Lord, as God eternal ᾿ (Gen. xxi. 33). The titles, 86
then, just mentioned exhibit the powers of Him that
IS ; the title ‘‘ Lord ” the power in virtue of which
He rules, that of “God” the power in virtue of which
He bestows benefits. This is why the name “ God ”
is employed throughout all the record of Creation
given by Moses, that most holy man. For it was
fitting that the Creator should be spoken of by a
title coming to Him through that power in virtue
of which,* when bringing the world into being, He
set and ordered it. In so far as He is Ruler, He has 87
both’ powers, both to bestow benefits and to inflict
evil, changing His dealing as the recompense due
to the doer ὃ of every deed demands: but in so far as
He is Benefactor, He wills only the one, to bestow
benefits. Very great good would come to the soul 88
from ceasing to be of two minds in face of the King’s
readiness to put forth His might in either direction,
and if it would resolutely break down the fear that
hangs over it owing to the dread force of His sover-
eignty, and kindle the flame of that most sure hope
of winning and enjoying good things, which is afforded
by the fact that to be bountiful is His choice and

257

89

PHILO

A \ A [ΕἸ Ἁ 9.» 393 κΓΥ 9 \ ~ 4
πυρεῖν. τὸ δὴ “θεὸς αἰώνιος ἴσον ἐστὶ τῷ ὁ
χαριζόμενος οὐ ποτὲ μὲν ποτὲ δὲ οὔ, ἀεὶ δὲ καὶ
συνεχῶς, 6 ἀδιαστάτως εὐεργετῶν, O τὴν τῶν
δωρεῶν ἐπάλληλον φορὰν ἀπαύστως συνείρων, 6
τὰς χάριτας ἐχομένας ἀλλήλων ἀνακυκλῶν δυνά-
μεσιν ἑνωτικαῖς καθαρμοσάμενος, ὁ μηδένα καιρὸν
τοῦ ποιεῖν εὖ παραλείπων, ὃ κύριος ὦν, ws

90 καὶ βλάπτειν δύνασθαι. XXI. τοῦτο καὶ

[343]

92

e > A 9 \ 9 ᾽ὔ 3 “λ 1 ~ e
ὁ ἀσκητὴς Ιακὼβ ἡτήσατο ἐπιτέλειαν' τῶν ἱερο-
πρεπεστάτων εὐχῶν" εἶπε γάρ που" “᾿ καὶ ἔσται
κύριος ἐμοὶ εἰς θεόν,᾽ ἴσον τῷ οὐκέτι μοι τὸ
δεσποτικὸν ἐπιδείξεται τῆς αὐτοκράτορος | ἀρχῆς,
ἀλλὰ τὸ εὐεργετικὸν τῆς ἵλεω περὶ πάντα καὶ
σωτηρίου δυνάμεως, τὸν μὲν οἷα ἐπὶ δεσπότῃ
φόβον ἀναιρῶν, τὴν δὲ ὡς ἐπ᾽ εὐεργέτῃ φιλίαν
καὶ εὔνοιαν τῇ ψυχῇ παρέχων. τίς
ἂν οὖν τοῦθ᾽ ὑπολάβοι ψυχή, ὅτι ὃ δεσπότης
καὶ ἡγεμὼν τῶν ὅλων οὐδὲν τῆς ἑαυτοῦ φύσεως
μεταβάλλων, μένων δὲ ἐν ὁμοίῳ, ἀγαθός ἐστι
συνεχῶς καὶ φιλόδωρος ἀνελλιπῶς, τῶν" ὄντως
ἀγαθῶν ἀφθόνων καὶ ἀεννάων αἴτιος τελειότατος
τοῖς εὐδαιμονοῦσι; βασιλεῖ δὲ πεπιστευκέναι μὴ
τῷ μεγέθει τῆς ἀρχῆς ἐπαιρομένῳ πρὸς βλάβας
τῶν ὑπηκόων, ἀλλὰ φιλανθρωπίᾳ τὸ ἐνδεὲς" ἑκάστῳ
ἐπανορθοῦσθαι προαιρουμένῳ, μέγιστόν ἐστι πρὸς
εὐθυμίαν καὶ ἀσφάλειαν ἕρκος.
1 Conj. Tr.: mss. and Wend. ἐπὶ τέλει.

2 τῶν is substituted for ὅθεν, and note of interrogation
placed after εὐδαιμονοῦσι on Mangey’s conj. 3 mss. ἀνενδεὲς.

4 i.e. although at the same time He is Lord. But the
addition is strange in view of the emphasis laid on the
difference of the two names. Perhaps insert οὐχ or οὐ τῷ

before ὁ κύριοςς i.e. the title God eternal is equivalent to
258 |

NOAH’S WORK AS A PLANTER, 89-92

delight. The title “ God Eternal ” is equivalent to 89
‘He that is, not sometimes gracious and sometimes
not so, but continuously and always ; He that with-
out intermission bestows benefits; He that causes
His gifts to follow each other in ceaseless flow ;
He who makes His boons come round in unbroken
cycle, knitting them together by unifying forces ;
He who lets no opportunity of doing good go by;
He who is Lord,* and so is able to hurt also.”
XXI. This is what Jacob, the trainer of self, claimed 90
as the fulfilment of those vows of most sacred import.
He said, you remember, “‘ And the Lord shall be to
me for God” (Gen. xxviii. 21), as much as to say,
He shall no longer exhibit towards me the masterful-
ness that characterizes the rule of an autocrat, but
the readiness to bless that marks the power that
is in every way kindly, and bent on the welfare of
men. He shall do away with the fear we feel before
Him as Master, and implant in the soul the loyalty
and affection that goes out to Him as Benefactor.
What soul, in fact, would imagine that 91
the Master and Sovereign of the Universe, without
undérgoing any change in His own nature, but re-
maining as He is, is kind continuously and bountiful
incessantly, supreme Author of real good things
coming without stint in ceaseless flow to happ
souls? It is a strong bulwark of cheerfulness of 92
spirit and freedom from danger to have reposed our
confidence in a King who is not urged by the great-
ness of His dominion to inflict injuries on His. sub-
jects, but whose love for man makes it His delight
to supply what is lacking to each one.

Benefactor etc., but not to Lord, which implies power to
hurt. Negatives are frequently omitted in the mss. of Philo.

259

PHILO

93 XXII. “A τοώυν ὑπεσχόμεθα, ἤδη σχεδὸν
ἀποδέδεικται, [τὸ] φυτὸν μὲν τὸ ἀρχήν τε καὶ
τέλος" λαμβάνεσθαι τῶν ἁπάντων εἶναι θεόν,
χωρίον δὲ τὸ ἀκόλουθον τὸ ἐν μηδενὶ τῶν ἐν
γενέσει τέλειον εὑρίσκεσθαι, ἐπ᾽ αὐτῷ δ᾽ ἔσθ᾽ ὅτε
χάρισι τοῦ αἰτίου προφαίνεσθαι, καρπὸς δὲ τὸ τὰς
τοῦ θεοῦ διαιωνίζειν χάριτας καὶ ὀμβρούσας
ἀπαύστως μηδέποτε λήγειν.

94 Οὕτως μὲν δὴ καὶ ὃ σοφὸς ἑπόμενος τῇ τοῦ
πρώτου καὶ μεγίστου φυτουργοῦ τέχνῃ τὴν γεωρ-
γικὴν ἐπιδείκνυται. βούλεται δὲ ὁ ἱερὸς ὄγος
καὶ τοῖς μήπω τελειωθεῖσιν ἡμῖν, ἔτι δὲ ἐν μέσοις
ἀριθμοῖς τῶν λεγομένων καθηκόντων ἐξεταζο-
μένοις, διαπονηθῆναι τὰ γεωργικά' , φησὶ γάρ'

95 ΄΄ ὅταν εἰσέλθητε, πρὸς τὴν γῆν, ἣν κύριος ὁ θεὸς
ὑμῶν δίδωσιν ὑμῖν, καὶ καταφυτεύσητε πᾶν ξύλον
βρώσεως, περικαθαριεῖτε τὴν ἀκαθαρσίαν αὐτοῦ"
6 καρπὸς" αὐτοῦ τρία ἔτη ἔσται ἀπερικάθαρτος, οὐ
βρωθήσεται: τῷ δὲ ἔτει τῷ τετάρτῳ ἔσται πᾶς
καρπὸς αὐτοῦ ἅγιος, αἰνετὸς" τῷ κυρίῳ" τῷ δὲ ἔτει
τῷ πέμπτῳ φάγεσθε τὸν καρπόν, πρόσθεμα ὑμῖν
τὰ γεννήματα αὐτοῦ. ἐγώ εἶμι κύριος 6 θεὸς

96 ὑμῶν. " οὐκοῦν τῶν ξύλων τὰ ἐδώδιμα,
πρὶν εἰς τὴν ὑπὸ θεοῦ δοθεῖσαν χώραν μετανα-
στῆναι, φυτεύειν ἀδύνατον" “ὅταν γὰρ εἰσέλθητε
πρὸς τὴν γῆν, φυτεύσετε πᾶν ξύλον βρώσιμον ”’

ησίν, ὥστε ἔξω διατρίβοντες οὐκ ἂν δυναίμεθα
τὰ τοιαῦτα τῶν δένδρων γεωργεῖν: καὶ μήποτ᾽
1 Mss. τινὰ κάλλιστον. 2 MSS. τὸν καρπὸν.
3 mss. ἀκάθαρτος. 4 mss. ἕν ἔτος.

* See App. p. 496.
> Or “for giving praise to.”” So from §§ 117 ff. it appears
260

NOAH’S WORK AS A PLANTER, 93-96

XXIT. We may take it, then, that the points which 93
we undertook to prove have now been demonstrated.
That God be presupposed as Beginning and End of
all things has been shewn to be the plant: as a
corollary to this, that perfection is found in no part of
creation, though by special grace 2 of the First Cause
it is ever and anon displayed upon its face, has been
shewn to be the plot of ground ; while the perpetuity
and unceasing downpour of the gifts of God’s grace

has been shewn to be the fruit.

Of such sort, then, is husbandry as exhibited by 94
the sage also, treading in the steps of the first and
greatest Planter. But the intention of the inspired
Word is that we too who are not yet perfected, but
are still classified as in the preliminary and un-
developed stages of what are called natural duties,’
should make husbandry our serious business: for
It says: ‘‘ When ye shall have entered into the land, 95
which the Lord your God giveth you, and shall have
planted any tree for food, ye shall cleanse away
its uncleanness : for three years its fruit shall remain
not cleansed away, it shall not be eaten: but in the
fourth year all its fruit shall be holy for a thank-
offering to the Lord ®: but in the fifth year ye shall
eat the fruit ; its crop shall be added to your store.
I am the Lord, your God” (Lev. xix. 23-25).
Accordingly it is impossible to grow 96
fruit-trees before migrating into the country given
by God; for the words are, “‘ When ye shall have
entered into the land, ye shall plant every tree
yielding food,” so that while staying outside we shall

be unable to cultivate such trees. And this is what

that Philo takes the word, which elsewhere means “' praise-

worthy.

261

PHILO

97 εἰκότως: ἕως μὲν yap εἰς THY σοφίας ὁδὸν οὐ

’ e lo. , A ’
προσελήλυθεν 6 νοῦς, τετραμμένος δὲ πόρρω
πλανᾶται, τῶν τῆς ἀγρίας ὕλης ἐπιμελεῖται φυτῶν,
Ψ » ~
ἅπερ TOL ἄγονα ὄντα ἐστείρωται ἢ γεννῶντα

98 ἐδωδίμων ἐστὶν ἄφορα. ὅταν δὲ εἰς τὴν φρονήσεως

[344]

ἐμβὰς ὁδὸν συνεισέρχηται | τοῖς δόγμασι καὶ συν-
τρέχῃ πᾶσιν, ἄρξεται: τὴν ἥμερον καὶ καρπῶν
ἡμέρων οἰστικὴν ἀντὶ τῆς ἀγρίας ἐκείνης γεωργεῖν,
ἀπάθειαν ἀντὶ παθῶν καὶ ἀντὶ ἀγνοίας ἐπιστήμην

\ 93 A ~ 9 ᾿ A εν e ,
99 καὶ ἀντὶ κακῶν ἀγαθά. ἐπεὶ οὖν" ὁ ἄρτι

3 ’ ~ > > +
εἰσαγόμενος μακρὰν τοῦ τέλους ἀφέστηκεν, ELKO-

4 “A aA A
τως φυτεύσαντι αὐτῷ προστέτακται περιελεῖν τὴν
3 ’ lo , A ~ 9 9 ,
ἀκαθαρσίαν τοῦ φυτευθέντος. τί δὲ τοῦτ᾽ ἐστί,

100 συνεπισκεψώμεθα: ΧΑΧΠΙ͂. τὰ μέσα τῶν καθ-

101

ἴων aA ,
ηκόντων ἡμέρων φυτῶν ἔχειν μοι δοκεῖ Adyov:
ς Ul \
ἑκάτερα yap ὠφελιμωτάτους φέρει καρπούς, τὰ

A 4 A \ aA \ A 3 aA
μὲν σώμασι, τὰ δὲ ψυχαῖς. πολλὰ δὲ ἐν Tots
μέσοις συναναβλαστάνοντα καὶ ἐπιφυόμενα τῶν
βλαβερῶν ἀναγκαίως ἂν τέμνοιτο" τοῦ μὴ ζημιοῦ-
σθαι τὰ ἀμείνω χάριν. ἢ οὐκ ἂν εἴποιμεν φυτὸν
Ψ ~ la 9 , 3 3
ἥμερον ψυχῆς παρακαταθήκης ἀπόδοσιν; ἀλλὰ
τοῦτό γε τὸ φυτὸν καθάρσεως δεῖται καὶ περιτ-
τοτέρας ἐπιμελείας. τίς οὖν ἡ κάθαρσις ἥδε;
παρὰ νήφοντος λαβὼν παρακαταθήκην μήτε με-
θύοντι μήτ᾽ ἰἀσώτῳ] μήτε μεμηνότι ἀποδῷς -- ὁ
γὰρ λαβὼν ὄνησιν ἐκ τοῦ κομίσασθαι οὐχ ἕξει

1 mss, ἄρξηται or αὔξητε. 2 mss. οἰκείων,
3 Mss. ἀρετῆς. 4 mss. ἂν γένοιτο.

@ See App. p. 496.
262

NOAH’S WORK AS A PLANTER, 97-101

we might expect; for, so long as the mind has not 97

come near and entered the way of wisdom, but turns
in another direction and wanders away far off, its
attention is given to trees of wild growth, which are
either barren and yield nothing, or, though they are
productive, bear no edible fruit. But when the mind
has stepped on to the way of good sense, and in the
company of allits teachings comes into and runs along
that way, it will begin instead of those wild trees to
cultivate trees of the orchard bearing orchard fruits,
instead of passions freedom from them, knowledge
in place of ignorance, good things in the place of

93

evil things. Since, then, the pupil just 99

beginning his course is a long way from the end, we
can quite understand why he is directed after
planting to remove the uncleanness of that which
he has planted. Let us get a good view of what it
is to do this. XXIII. Natural duties which are
indifferent * seem to me to correspond to garden or
orchard trees : for in each case most wholesome fruits
are borne, for bodies in one case, for souls in the other.
But many harmful shoots that spring together with
the trees of the preliminary stage and many harmful
growths that come on them have to be cut away, to
save the better parts from being injured. Might
we not speak of the returning of a sum entrusted to
us as a tree grown in the soul’s orchard? Yet this
tree at all events requires cleansing and more than
usual attention. What is the cleansing in this case ?
When you have received something in trust from a
man when he was sober, you should not return it to
him when he is drunk, or when playing fast and loose
with his money, or when mad, for the recipient will
not be in a fit condition to derive any real benefit

263

100

101

PHILO

καιρὸν ὠφεληθῆναι---, μηδὲ χρεώσταις ἢ δούλοις
ἀποδῷς δανειστῶν καὶ δεσποτῶν ἐφεδρευόντων---
προδοσία γὰρ τοῦτ᾽ ἐστίν, οὐκ ἀπόδοσις--, μηδὲ
τὴν ἐν ὀλίγοις πίστιν φύλαττε «ἐπὶ» θήρᾳ τῆς

102 ἐν πλείοσι πίστεως: δελέατά γε οἱ μὲν ἁλιευ-
ὄμενοι μικρὰ καθιέντες ἐπὶ τῷ τοὺς μείζους
ἀγκιστρεύεσθαι τῶν ἰχθύων οὐ σφόδρα ἂν «εἶεν»
ὑπαίτιοι τῆς κατ᾽ ἀγορὰν εὐετηρίας προνοεῖσθαι
φάσκοντες καὶ ὡς ἂν ἄφθονον τοῖς ἀνθρώποις τὴν

103 καθ᾽ ἑκάστην ἡμέραν ποιήσωνται δίαιταν" δέλεαρ
δὴ μηδεὶς ὀλιγοχρημάτου παρακαταθήκης ἀπό-
οσιν ἐπ᾽ ἄγρᾳ μείζονος προφερέτω, χερσὶ μὲν
τὰ ἑνὸς καὶ ὀλίγα προτείνων, διανοίᾳ δὲ τὰ πάντων
καὶ ἀμύθητα νοσφιζόμενος. ἐὰν οὖν ὡς δένδρου
τῆς παρακαταθήκης περιέλῃς τὰ ἀκάθαρτα, τὰς
ἀπὸ τῶν ἐφεδρευόντων βλάβας, τὰς ἀκαιρίας, τὰς
ἐνέδρας, τὰ ὁμοιότροπα πάντα, ἡμερώσεις τὸ

έλλον ἀγριαίνεσθαι.

1.4 XXIV. Κἀν τῷ φιλίας μέντοι φυτῷ τοιάδε" τὰ
παραβλαστάνοντα τεμεῖν καὶ ἀποκόψαι φυλακῆς
ἕνεκα τοῦ βελτίονος ἀναγκαῖον. τὰ δὲ παρα-
βλαστάνοντα ταῦτ᾽ ἐστίν: ἑταιρῶν πρὸς ἐραστὰς
γοητεῖαι, πρὸς τοὺς κολακευομένους οἰκοσίτων

105 ἀπάται. τὰς γὰρ μισθαρνούσας ἐπὶ τῇ ὥρᾳ τοῦ
σώματος ἰδεῖν ἔστι περιεχομένας τῶν ἐραστῶν ὡς
δὴ σφόδρα φιλούσας-φιλοῦσι δὲ οὐκ ἐκείνους, ἀλλ᾽
ἑαυτὰς καὶ τοῖς καθ᾽ ἑκάστην ἡμέραν λήμμασιν
ἐπικεχήνασι---, τούς τε κόλακας ἄλεκτον μὲν ἔστιν

[8346] ὅτε μῖσος πρὸς τοὺς | θεραπευομένους φυλάττοντας,

1 mss. θήρας : Mang. ἐπὶ θήρᾳ.
2 rodde conj. Tr. for ταῦτα δή.

@ See App. p. 496. δ See note on De Agr. 73.
264

NOAH’S WORK AS A PLANTER, 101-105

from recovering it. And do not return it to debtors
or slaves,* when the creditors and masters are lying
in wait for them. To do so is betrayal, not pay-
ment of a due. And do not be strict about a small
sum entrusted to you, with a view to ensnaring people

into trusting you with larger sums. It is true that 102

fishermen drop small baits with a view to hooking
the bigger fish, and are not seriously to blame.
They can plead that they are providing for a good
market, and to secure people an abundant supply

for the table every day. Then let no one parade the 103

payment of a trifling sum entrusted to him by way
of a bait to get a larger deposit. To do so is to hold
out in one’s hands an insignificant amount belonging
to one person, while in intention one is appropriating
untold sums belonging to all men. If, then, you
treat the deposit as a tree and remove its impurities,
to wit payments entailing injurious treatment to the
recipient, ill-timed payments, payments that are
really ensnaring tricks, and everything of this kind,
you will make fit for your orchard what was turning
wild.

XXIV. In the tree of friendship there are out-
growths, such as I shall describe, to be pruned and cut
off for the sake of preserving the better part. Such
outgrowths are practices of courtesans for taking in
their lovers, ways parasites ὃ have of deceiving their
dupes. You may see women, who earn money by
the prostitution of their bodily charms, clinging to
those enamoured of them as though they intensely
loved them. It is not these that they love; they
love themselves and are greedy for their daily takings.
You may note flatterers cherishing often enough
hatred that words cannot express for those upon

265

104

105

PHILO

3 A A , 9 aA e 79? ϑ
ὀψοφαγιαν δὲ καὶ λαιμαργίαν ἀγαπῶντας, ὑφ᾽ ὧν
3 “--

ἀναπείθονται τοὺς χορηγοὺς τῶν ἀμέτρων ἐπι-

106 θυμιῶν περιέπειν. τὸ δὲ τῆς ἀκιβδηλεύτου φιλίας"

107

108

δένδρον ἀποσεισάμενον καὶ μεθέμενον ταῦτα καρπὸν
τοῖς χρησομένοις ὠφελιμώτατον οἴσει, τὸ ἀδέκα-
στον. εὔνοια γάρ ἐστι βούλησις τοῦ τῷ πλησίον
εἶναι τὰ ἀγαθὰ αὐτοῦ" χάριν ἐκείνου. αἱ δέ γε
χαμαιτύπαι καὶ οὗ κόλακες αὑτῶν ἕνεκα σπουδά-
ζουσιν, ai μὲν τοῖς ἐρασταῖς, οἱ δὲ τοῖς κολακευο-
μένοις τὰ ἀγαθὰ προσάγειν. τὰς οὖν εἰρωνείας
καὶ γοητείας καθάπερ ἐπιφυομένας κῆρας τῷ
φιλίας φυτῷ περικοπτέον.

ΧΧΥ͂. Ἱερουργίαι γε μὴν καὶ ἡ περὶ τὰς θυσίας
ἁγιστεία' βλάστημα κάλλιστον, ἀλλὰ παραναπέφυκεν
αὐτῷ κακόν, δεισιδειμονία, ἣν πρὶν χλοῆσαι
λυσιτελὲς ἐκτεμεῖν. ἔνιοι γὰρ ὠήθησαν τὸ βου-
θυτεῖν εὐσέβειαν εἶναι, καὶ ἐξ ὧν ἂν κλέψωσιν ἢ
ἀρνήσωνται 7 χρεωκοπήσωσιν 7 ἁρπάσωσιν ἣ
λεηλατήσωσι μοίρας ἀπονέμουσι τοῖς. βωμοῖς, οἵ
δυσκάθαρτοι, τὸ μὴ δοῦναι δίκην ἐφ᾽ οἷς ἐξήμαρτον
ὦνιον εἶναι νομίζοντες. ἀλλὰ γὰρ, εἴποιμ᾽ ἂν
αὐτοῖς, ἀδέκαστόν ἐστιν, ὦ οὗτοι, τὸ θεοῦ δικα-
στήριον, ὡς τοὺς μὲν γνώμῃ κεχρημένους ὑπαιτίῳ,
κἂν καθ᾽ ἅπασαν ἡμέραν ἑκατὸν βόας ἀνάγωσιν,
ἀποστρέφεσθαι, τοὺς δ᾽ ἀνυπαιτίους, κἂν μηδὲν
θύωσι τὸ παράπαν, ἀποδέχεσθαι. βωμοῖς γὰρ
ἀπύροις, περὶ οὗς ἀρεταὶ χορεύουσι, γέγηθεν ὁ
θεός, ἀλλ᾽ οὐ πυρὶ πολλῷ φλέγουσιν, ὅπερ at τῶν

1 mss. σοφίας. 2 MSS. τούτων πλησίον γὰρ εἶναι.
8. Mss. αὐτὰ, 4 mss. πίστις.

@ See App. p. 496.
> Lit. “ cutting debts.” Cf. Plutarch i. 87 B xpeoxorldys.
266 |

NOAH’S WORK AS A PLANTER, 105-108

whom they fawn, in love with rich dishes and over-
eating, and induced by nothing else than these to
court those who glut their measureless greed. The 106
tree of genuine friendship will shake off and be quit
of these things, and will bear fruit most beneficial
to those who shall eat of it, namely honesty. For
real goodwill is a desire that good @ should befall your
neighbour for his own sake, whereas it is to further
objects of their own that harlots and toadies take
such pains to offer the things that will please, the
former in their designs upon their lovers, the latter
upon their patrons. So we must treat everything that
smacks of sham and quackery as we treat hurtful
ongrowths, and cut it away from the tree of friendship.
XXV. Again, sacred ministrations and the holy 107
service of sacrifices is a plant most fair, but it has a
parasitic growth that is evil, namely superstition,
and it is well to apply the knife to this before its
green leaves appear. For some have imagined that
it is piety to slaughter oxen, and allot to the altars
portions of what they have got by stealing, or by
repudiating debts, or by defrauding creditors,’ or by
seizing’ property and cattle-lifting, thinking, in their
gross defilement, that impunity for their offences is
a thing that can be bought. “ Nay, nay,” I would 108
say to them, “no bribes, O foolish ones, can reach
God's tribunal.”” He turns His face away from those
who approach with guilty intent, even though they
lead to His altar a hundred bullocks every day, and
accepts the guiltless, although they sacrifice nothing
at all. God delights in altars beset by a choir of
Virtues, albeit no fire burn on them. He takes no
delight in blazing altar fires fed by the unhallowed
sacrifices of men to whose hearts sacrifice is unknown.

267

PHILO

ἀνιέρων ἄθυτοι θυσίαι συνανέφλεξαν ὑπομιμνή-
σκουσαι τὰς ἑκάστων ἀγνοίας τε καὶ διαμαρτίας"
καὶ γὰρ εἶπέ που “Μωυσῆς. θυσίαν “ ἀναμιμνῇ-
109 σκουσαν ἁμαρτίαν." πάντ᾽ οὖν τὰ τοιαῦτα
μεγάλης γιγνόμενα ζημίας αἴτια χρὴ περιαιρεῖν
καὶ ἀποκόπτειν ἑπομένους τῷ χρησμῷ, ἐν ᾧ
διείρηται περιαιρεῖν τὴν ἀκαθαρσίαν ξύλου τοῦ
110 φυτευθέντος ἐδωδίμου. XXXVI. ἀλλ᾽
ἡμεῖς μὲν οὐδὲ διδασκόμενοι πρὸς εὐμάθειαν
ἐπιδίδομεν: ἔνιοι δὲ αὐτοδιδάκτῳ τῇ φύσει χρη-
σάμενοι τἀγαθὸν ἐξέδυσαν τῶν ἐνειλημμένων
βλαβῶν, καθάπερ 6 ἀσκητὴς ἐπίκλην ᾿Ιακώβ᾽
οὗτος γὰρ “ῥάβδους ἐλέπισε λεπίσματα λευκὰ
περισύρων τὸ χλωρόν,᾽᾽ ἵνα τῆς ἐν μέσοις ποικιλίας
σκοταίοις καὶ ζοφεροῖς πανταχοῦ ἀναιρεθείσης
τὸ μὴ τέχνῃ ποικιλλόμενον,, φύσει δὲ γεννώ-
μενον ἀδελφὸν αὐτῆς λευκὸν εἶδος ἀναδειχθῇ.
lll παρὸ καὶ ἐν τῷ περὶ τῆς λέπρας | τεθέντι νόμῳ
[346] διείρηται τὸν μηκέτι διηνθισμένον ποικιλίᾳ χρω-
μάτων ὅλον δὲ λευκωθέντα δι᾿ ὅλων ἀπὸ κεφαλῆς
«ἄκρας» ἕως ποδῶν ἐσχάτων καθαρὸν εἶναι, ἵνα
κατὰ τὴν ἀπὸ τοῦ σώματος μετάβασιν τὸ ποικίλον
καὶ πανοῦργον καὶ ἀντιρρέπον καὶ ἐπαμφοτερίζον
τῆς διανοίας μεθέμενοι πάθος τὸ ἀποίκιλον καὶ
ἀνενδοίαστον ἀληθείας ἁπλοῦν χρῶμα δεξώμεθα.
112 To μὲν οὖν τὸ ξύλον φάσκειν περικαθαίρεσθαι
λόγον ἔχει βεβαιούμενον ἀληθείᾳ, τὸ δὲ τὸν καρπὸν

1 mss. ποικιλλομένη.

9 See App. p. 496.
268

NOAH’S WORK AS A PLANTER, 108-112

Nay, these sacrifices do but put Him in remembrance
of the ignorance and offences of the several offerers ;
for Moses, as we know, speaks of sacrifice “* bringing
sin to remembrance ” (Num. v. 15). All such defile- 109
ments entail great loss. We must clear the way and
cut them off in obedience to the oracle, in which a
command is given to clear away the uncleanness of
the fruit-trees that have been planted.
XXVI. But, while we, even under teachers, fail to 110
make progress and become apt pupils, some, taking
advantage of a nature which is its own teacher, have
released the good in them from the hurtful growths
which had fastened upon it. It was so with the
trainer of self, whose name was Jacob, for he “ peeled
rods, stripping off the green bark, and causing them
to shew white where they were peeled ” (Gen. xxx.
37). His aim? was to do away entirely with the variety
and changeableness of hue, which is associated with
the misty darkness and gloom of the undeveloped
stages; and to bring into full view the whiteness, which
is due to no artificial variegation, but is akin to Nature,
to which it owes its birth. It is in accordance with
this that in the law laid down regarding leprosy it
is enjoined that the leper is clean whose body is no
longer particoloured, shewing a variety of hues, but
has turned white all over from head to foot (Lev. xiii.
12f.). The aim of this ordinance is that, by way of leav-
ing behind us bodily concerns,* we may abandon the
condition of mind which is changeful and vacillating,
ready to put its hand to any project and to face both
ways, and may take the plain hue of truth with its
freedom from changefulness and indecision.

The statement that the trees undergo a cleansing 112
is quite reasonable and accords with facts; the

269

PHILO

4 “- 93 a ’ A Α “A
οὐ πάνυ τῷ evapyel πεπίστωται'" σῦκα yap ἢ
σταφυλὴν ἢ συνόλως καρπὸν οὐδεὶς γεωργῶν

113 περικαθαίρε. XXVIT. καὶ μήν φησί yer “ ὁ

καρπὸς αὐτοῦ τρία ἔτη ἔσται ἀπερικάθαρτος ,3
9 ’ 2) ς >] 4 4 ’
οὐ βρωθήσεται,᾽ ws εἰωθότος δήπου περικαθαί-
> 7+ 4 S Ὁ A AaNn> ὦ >
ρεσθαι ἀεί. λεκτέον οὖν, ὅτι καὶ τοῦθ᾽ ἕν ἐστι
A ’ A “-
τῶν ἐν. ὑπονοίαις ἀποδιδομένων, τοῦ ῥητοῦ μὴ
4
σφόδρα συνάδοντος. ἡ δὲ λέξις ἐστὶν ἀμφίβολος"
δηλοῖ γὰρ ἕν μέν τι τοιοῦτον “᾿ 6 καρπὸς αὐτοῦ τρία
ἔτη ἔσται, εἶτα ἰδίᾳ τὸ “ ἀπερικάθαρτος οὐ
βρωθώσεται,᾽ ἕτερον Seg καρπὸς αὐτοῦ τρία
3 3 3 ’ὔ 32 3, 9 4 {{ 9
ἔτη ἔσται ἀπερικάθαρτος,᾽᾽ ἔπειθ᾽ οὕτως “ «οὐ»

’ 3) A A ios \ 4 4
114 βρωθήσεται. κατα [MEV οὔν TO προτερον σημαινο-

115

μενον ταῦτα ἄν τις ἐκδέξαιτο, τῶν τριῶν ἐτῶν ἀντὶ
A A 4

τοῦ τριμεροῦς χρόνου παραλαμβανομένων, ὃς εἰς

4 δ > A \
Tov παρεληλυθότα καὶ ἐνεστῶτα καὶ μέλλοντα
~ 4
τέμνεσθαι πέφυκεν, ὁ τῆς παιδείας καρπὸς ἔσται
καὶ ὑποστήσεται καὶ μενεῖ σῷος κατὰ πάντα τὰ
A 93 IA

χρόνου τμήματα, ἴσον τῷ dv αἰῶνος φθορὰν μὴ

δεχόμενος: ἄφθαρτος γὰρ ἡ τοῦ ἀγαθοῦ φύσις.
{ 5 4 A A 9 ’ 32
ἀπερικάθαρτος δὲ καρπὸς οὐ βρωθήσεται,

παρόσον οὗ μὲν κεκαθαρμένοι καὶ ὑγιαίνοντες

aA ’ A 4 \ A

ἀστεῖοι λόγοι ψυχὴν τρέφουσι Kai νοῦν αὔξουσιν,
3 , 9 ε 2 , , \ ae

οὐ τρόφιμοι δέ εἰσιν οἱ ἐναντίοι νόσον καὶ φθορὰν

ἐπιπέμποντες" αὐτῇ. κατὰ δὲ τὸ ἕτερον σημαινό-

. 9 “δ λό δ λέ A
μένον WOTTEP AVATIOOELKTOS <AOyOS>” Λέγεται διχῶς,

1 mss, πεπίστευται. 2 MSS. ἀκάθαρτος.
3 The first sentence of ὃ 114 is punctuated after Mangey
and Heinemann. 4 MSS. ἐπιλάμποντες,

5 λόγος is inserted before λέγεται with Cohn (conj.).
270

NOAH’S WORK AS A PLANTER, 112-115

statement that the fruit does so is by no means
made good by what we see before our eyes ; for no
gardener cleanses figs or grapes or any fruit at all.
XXVII. And yet it says, ‘“ The fruit shall remain
uncleansed for three years ; it shall not be eaten,”’
as though it were the custom to cleanse it regularly
as a matter of course. Let me say, then, that this
again is one of the points to be interpreted allegori-
cally, the literal interpretation being quite out of
keeping with facts. The sentence can be taken in
two ways. Read in one way, it means something of
this kind, “΄ Its fruit shall be for three years ”’ ; then,
as an independent sentence, “it shall not be eaten
uncleansed.”” Read in another way, “ Its fruit shall
be uncleansed for three years,’ and then the words
‘it shall not be eaten.’’ Led by the sense yielded 114
by the former punctuation, we arrive at this result.
We take the three years to represent time in its
natural threefold division into past, present, and
future. The fruit of instruction—so we understand
the words—shall be, subsist, remain free from inter-
ference, through all the divisions of time. This is
equivalent to saying that throughout eternity it is
exempt from corruption ; for the nature of good is
incorruptible. “‘ But uncleansed fruit shall not be
eaten.” This is due to the fact that right teach-
ing, having submitted to a cleansing which makes it
wholesome, nourishes the soul and makes the mind
grow ; while teaching of a contrary sort is devoid of
nourishment, and lets loose upon the soul corrup-
tion and disease. An illustration will help us to
see the senses which the other arrangement of
the words may convey. An argument is called “ in- 115
demonstrable,” either when it has such inherent

271

PHILO

6 τε δυσκόλως ἀργαλεότητος ἕνεκα ἐπιδεικνύμενος
καὶ ὁ ἐνθένδε γνώριμος ἐξ αὑτοῦ, τὸ σαφὲς οὐκ
ἐκ τῆς ἑτέρου μαρτυρίας, ἀλλ᾽ ἐκ τῆς ται γομενὴξ

ἐναργείας αὐτῷ πιστούμενος, @' πρὸς τοὺς συ
λογιστικοὺς εἴωθεν ἡ διαλεκτικὴ λόγους vonetat,
οὕτως ἀπερικάθαρτος καρπὸς 6 τε δεόμενος
καθάρσεως καὶ μὴ κεκαθαρμένος, καὶ ὁ τηλ-
116 αυγέστατος. τοιοῦτός ἐστιν ὁ παιδείας καρπὸς
ὶ τρία ἔτη, τουτέστι τὸν τριμερῆ χρόνον, τὸν
σύμπαντα αἰῶνα, καθαρώτατος καὶ διαυγέστατος,
ὑπ᾽ οὐδενὸς βλαβεροῦ συσκιαζόμενος, λουτρῶν καὶ
περιρραντηρίων 7) συνόλως ἑτέρου τινὸς τῶν εἰς

11γ κάθαρσιν τεινόντων οὐδαμῇ οὐδαμῶς χρεῖος ὦν.
[347], ΧΧΥΗΙ. ᾿ Τῷ | δὲ eres” φησί τῷ τετάρτῳ
ἔσται πᾶς ὁ καρπὸς αὐτοῦ ἅγιος, αἰνετὸς" τῷ
Kupiw.’ τὸν τέσσαρα ἀριθμὸν πολλαχοῦ μὲν τῆς
νομοθεσίας, μάλιστα δὲ ἐν τῷ καταλόγῳ τῆς τοῦ
\

παντὸς γενέσεως, ἀποσεμνύνειν ἔοικεν ὁ προ-
118 φητικὸς λόγος" τὸ γὰρ αἰσθητὸν καὶ τίμιον φῶς,
τὸ καὶ ἑαυτοῦ καὶ τῶν ἄλλων σαφέστατον γνώρισμα,
καὶ τοὺς τοκέας αὐτοῦ ἥλιον καὶ σελήνην καὶ τὸν
ἱερώτατον χορὸν τῶν ἀστέρων, ot νύκτα τε καὶ
ἡμέραν, ἔτι τε μῆνας καὶ ἐνιαυτοὺς ἀνατολαῖς καὶ
δύσεσιν ἐπεράτωσαν ἀριθμοῦ τε φύσιν ἀνέδειξαν,
119 οἷς τὸ μέγιστον ψυχῆς ἀγαθὸν" ἀνάκειται, ἡμέρᾳ
τετάρτῃ φησὶ δημιουργηθῆναι. διαφερόντως δὲ
καὶ νῦν αὐτὸν ἐκτετίμηκεν, οὐκ ἐν ἑτέρῳ χρόνῳ
τὸν τῶν δένδρων καρπὸν ἀναθεὶς τῷ θεῷ 7 ἢ ἐνιαυ-
120 τῷ τῆς φυτείας τετάρτῳ. λόγον γὰρ καὶ φυσι-

1 mss. καὶ : Cohn conj. ῳ καὶ.
2 uss. ὃν ἔτος, 3 mss. ἀπάτη. See App. p. 497.

272

NOAH’S WORK AS A PLANTER, 115-120

difficulties that it is hardly capable of demonstration,
or when its force is recognized at once ‘by its mere
statement, when it relies for its certainty not on any
proof drawn from elsewhere, but from its self-evident
character ; the kind of argument which Logic usually
employs in formal syllogisms. Just so can the word
‘“‘ without cleansing τ᾿ be used either of fruit that
needs cleansing and has not received it, or of fruit
that is perfectly bright and brilliant. Such is the
fruit of education “through three years,” that is
through past, present, and future, that is all eternity,
wholly pure and bright, bedimmed by no hurtful
thing, utterly exempt from need of washings or
lustrations or anything else whatever whose purpose
is to cleanse.

XXVIII. ‘ And in the fourth year,” it says, “ all
its fruit shall be holy, for giving praise unto the lord ”
(Lev. xix. 94). In many parts of the Lawgiving, but
above all in the record of the creation of the universe,
we see the prophetic word glorifying the number 4.
For (Gen. i. 14) it ascribes to the fourth day the
making of those things on which depends the soul’s
chiefest good*; the precious light of the senses.
which gives us most sure knowledge of itself and all
other objects ; light’s parents, the sun and moon and
that most holy choir of the stars; these by their
risings and settings determined the bounds of
months and years, and revealed number's place in
nature. And in the passage before us it has accorded
highest honour to the number 4, by making the
fruit of the trees an offering to God at no other
time than in the fourth year from their planting.
The number indeed involves deep principles both

“ See App. p. 496.
273

116

117

118

120

PHILO

κώτατον καὶ ἠθικώτατον ἔχει" τάς τε γοῦν τοῦ
παντὸς ῥίζας, ἐξ ὧν ὁ κόσμος, τέτταρας εἶναι

121] συμβέβηκε, γῆν, ὕδωρ, a ἀέρα, πῦρ, καὶ τὰς ἐτησίους
ὥρας ἰσαρίθμους χειμῶνα καὶ θέρος καὶ τὰς μεθ-
ορίους, ἔαρ τε καὶ μετόπωρον. πρεσβύτατός τε
αὖ τετραγώνων ὁ ἀριθμὸς ὧν ἐν ὀρθαῖς γωνίαις,

122 ws TO κατὰ γεωμετρίαν δηλοῖ σχῆμα, ἐξετάζεται.
αἱ δ᾽ εἰσὶν ὀρθότητος λόγου σαφῆ δείγματα, πηγὴ
δὲ ἀέναος ἀρετῶν ὁ ὀρθὸς λόγος. ἀνάγκη μέντοι
τὰς τοῦ τετραγώνου πλευρὰς ἴ ἴσας εἶναι" δικαιοσύνην
δὲ ὦ ἰσότης τὴν ἔξαρχον καὶ ἡγεμονίδα τῶν ἀρετῶν
ἔτεκεν" ὥστε ἰσότητος καὶ δικαιοσύνης καὶ πάσης

123 ἀρετῆς χωρὶς τῶν' ἄλλων ἐπιδείκνυται τὸν ἀριθμὸν
εἶναι σύμβολον.

Καλεῖται δ᾽ ἡ τετρὰς καὶ “‘ πᾶς, ὅτι τοὺς ἄχρι
δεκάδος καὶ αὐτὴν δεκάδα “περιέχει δυνάμει.
XXIX. ὅτι μὲν οὖν τοὺς πρὸ αὐτῆς, παντί τῳ

124 δῆλον" ὅτι δὲ καὶ τοὺς μετ᾽ αὐτήν, ἐξ ἐπιλογισμοῦ
ῥάδιον ἰδεῖν [ἐν ἀριθμῷ μὲν ἐξ]: ἕν, “δύο, τρία,
τέτταρα συντιθέντες ὃ ἡποροῦμεν εὑρήσομεν. ἐκ
μὲν γὰρ ἑνὸς καὶ τεττάρων πεντὰς ἔσται, ἐκ δὲ
δυεῖν καὶ τεττάρων ἑξάς, ἑβδομὰς δὲ ἐκ τριῶν καὶ
τεττάρων" καὶ κατὰ τὴν διπλῆν σύνθεσιν ἐξ ἑνὸς
καὶ τριῶν καὶ τεττάρων ὀγδοάς, καὶ πάλιν ἐκ

125 δυεῖν καὶ “τριῶν καὶ τεττάρων. ὁ ἐννέα ἀριϑμός,
δεκὰς δὲ ἐκ πάντων" ἕν γὰρ καὶ δύο καὶ τρία καὶ
τέτταρα δέκα γεννᾷ. διὰ τοῦτο καὶ Μωυσῆς
εἶπεν, ὅτι ““ ἔτει τῷ τετάρτῳ ἔσται πᾶς ὁ καρπὸς
αὐτοῦ ἅγιος ᾿᾽" ἄρτιον γὰρ καὶ ὁλόκληρον καὶ

1 mss. ὧν, which might be translated ‘‘ besides the other
things which it (1,6. the number four) displays.”’

974,

NOAH’S WORK AS A PLANTER, 120-125

of physics and ethics.* For the roots of the
universe, out of which the world grows, are four—
earth, water, air, fire. Of the same number are the
seasons, Winter and Summer, and those that come
between, Spring and Autumn. And, since it is the
first of all numbers produced by squaring another
number, it is in right angles that it presents itself to
view, as is made evident by the geometrical figure.
And right angles are clear pictures of rightness of
reasoned thought, and right reason is an everflowing
spring of virtue. Again, the sides of the square are
necessarily equal: and equality is the mother of
justice, empress and queen of the virtues. Thus
the word of prophecy shews that this number is the
symbol of equality, and righteousness, and every
virtue in a way that the other numbers are not.
The number 4 is also called “all” or “‘ totality ”®
because it potentially embraces the numbers up to
10 and 10 itself. That it so embraces those which
precede it is plain to everyone : and it is easy to see
by further reckoning that it so embraces the numbers
that come after it also. Add together 1+2+3+4,
and we shall find what we wanted. For out of 1+4
we shall get 5; out of 2+4 we shall get 6; 7 out
of 3+4 5 and (by adding three instead of two numbers
together) from 1+3+4 we get 8; and again from
2+3+4 we get the number 9; and from all taken
together we get 10; for 1+2+3+4 produces 10.
This is why Moses said “‘ In the fourth year all the
fruit shall be holy.” For the number 4 is, in relation

* Cf. Leg. All. i. 39. The “ ethical’’ interpretation begins
at “right angles are pictures of rightness.”” What precedes
is “‘ physical”’ in Philo’s sense of the word.

» See App. p. 497.

Q75

121

pond

22

123

124

125

PHILO

πλήρη, ὡς καὶ σύμπαντα, ὡς τύπῳ φάναι, λόγον
ἔχει, διὰ τὸ δεκάδα, ἣν τετρὰς ἐγέννησε, πρῶτον
καμπτῆρα τῶν ἀπὸ μονάδος συντιθεμένων ἀριθμῶν

[348] ἑστάναι" | δεκὰς δὲ καὶ τετρὰς ‘‘ πᾶς ᾿᾿ ἐν ἀριθμοῖς"
εἶναι λέγεται, ἀλλὰ δεκὰς μὲν ἀποτελέσματι, τετρὰς
δὲ δυνάμει.

16 XXX. Τόν τε παιδείας καρπὸν οὐ μόνον ἅγιον,
ἀλλὰ καὶ αἰνετὸν εἶναί φησι προσηκόντως" ἑκάστη
μέν γε τῶν ἀρετῶν ἐστι χρῆμα ἅγιον, εὐχαριστία
δὲ ὑπερβαλλόντως: θεῷ δὲ οὐκ ἔνεστι γνησίως
εὐχαριστῆσαι δι᾽ ὧν νομίζουσιν ot πολλοὶ κατα-
σκευῶν ἀναθημάτων θυσιῶν---οὐδὲ γὰρ σύμπας
ὁ κόσμος ἱερὸν ἀξιόχρεων ἂν γένοιτο πρὸς τὴν τού-
του τιμήν--, ἀλλὰ δι᾿ ἐπαίνων καὶ ὕμνων, οὐχ
οὗς ἡ γεγωνὸς σεται φωνή, ἀλλὰ ods ὁ ἀειδὴς
καὶ καθαρώτατος νοῦς ἐπηχήσει καὶ ἀναμέλψει.

127 παλαιὸς γοῦν ἄδεται λόγος «ὃς »" ὑπὸ μὲν σοφῶν
εὑρεθείς, μνήμῃ δέ, οἷα φιλεῖ, κατὰ διαδοχὰς παρα-
δοθεὶς τοῖς μετέπειτα, οὐδὲ τὰς ἀεὶ παιδείας
λίχνους ἡ ἡμετέρας παρῆλθεν ἀκοάς. ἔστι δὲ τοιόσ-
δε’ ἡνίκα, φασί, τὸν σύμπαντα κόσμον ὁ ποιητὴς
ἐτελεσφόρησεν, ἑνὸς τῶν ὑποφητῶν ἐπύθετο, εἴ τι
ποθεῖ μὴ γενόμενον τῶν ὅσα κατὰ γῆς καὶ καθ᾽
ὕδατος ἢ ὅσα κατὰ τὴν μετάρσιον ἀέρος ἢ τὴν

128 ἐσχάτην τοῦ παντὸς φύσιν οὐρανοῦ γέγονεν. ὁ
δὲ ἀπεκρίνατο τέλεια μὲν καὶ πλήρη πάντα διὰ
πάντων εἶναι, ἕν δὲ μόνον ζητεῖν, τὸν ἐπαινέτην
αὐτῶν λόγον, ὃς τὰς ἐν πᾶσι καὶ τοῖς βραχυτάτοις

1 mss. μὲν ἀριθμὸς. 2 <5s> conj. Tr.

* Or “ prophets,” ‘‘ interpreters.”’
276

NOAH’S WORK AS A PLANTER, 125-128

to other numbers, even and complete and full and,
in a loose sense, universal, owing to the fact that 10,
the offspring of 4, is fixed as first turning-point of
the numbers from 1 onwards in a series. And 10
and 4 are said to be “all” or “ totality ” among
numbers; 10 being so in realized actuality, and 4
potentially.

XXX. Quite appropriately does Moses speak of 126
the fruit of instruction as being not only “ holy ”
but “‘ for praise’; for each of the virtues is a holy
matter, but thanksgiving is pre-eminently so. But
it is not possible genuinely to express our gratitude
to God by means of buildings and oblations and
sacrifices, as is the custom of most people, for even
the whole world were not a temple adequate to
yield the honour due to Him. Nay, it must be
expressed by means of hymns of praise, and these
not such as the audible voice shall sing, but strains
raised and re-echoed by the mind too pure for eye
to discern. Indeed there is an old story on men’s 127
lips, the invention of wise men, and handed down by
memory to succeeding generations of posterity,
which ‘has not escaped my ears which are for ever
greedy for teaching. It is to this effect. When,
they say, the Creator had finished the whole world,
He inquired of one of His subordinates * whether he
missed as having failed to be created aught of
created things beneath the earth or beneath the
water, aught found in air’s high realm or heaven’s,
furthest of all realms that are. He, it is said, 128
made answer that all were perfect and complete
in all their parts, and that he was looking for one
thing only, namely the word to sound their praises,
which should make the surpassing excellence that

277

129

130

131

[349]

PHILO

καὶ ἀφανεστάτοις δοκοῦσιν ὑπερβολὰς οὐκ ἐπαι-
νέσει μᾶλλον 7 7 ἐξαγγελεῖ: τὰς γὰρ διηγήσεις τῶν
τοῦ θεοῦ ἔργων αὐταρκέστατον ἐκείνων ἔπαινον
εἶναι, προσθήκης οὐδεμιᾶς ἔξωθεν εἰς κόσμον δεομέ-
νων, ἀλλὰ τὸ ἀψευδὲς τῆς ἀληθείας τελειότατον
ἐχόντων ἐγκώμιον. ἀκούσαντα δὲ τὸν πατέρα τοῦ
παντὸς τὸ λεχθὲν ἐ ἐπαινέσαι, καὶ οὐκ εἰς μακρὰν τὸ
πάμμουσον καὶ ὑμνῳδὸν ἀναφανῆναι γένος ἐκ μιᾶς
δὴ τῶν περὶ αὐτὸν δυνάμεων παρθένου Μνήμης,
ἣν Μνημοσύνην παρατρέποντες οἱ πολλοὶ τοὔνομα
καλοῦσιν.

XXXI. Ὃ μὲν οὖν τῶν παλαιῶν μῦθος ὧδε
ἔχει. ἑπόμενοι δὲ ἡμεῖς αὐτῷ λέγομεν, ὅτι οἰκειό-
τατόν ἐστιν ἔργον θεῷ μὲν εὐεργετεῖν, γενέσει" δὲ
εὐχαριστεῖν μηδὲν ἔξω τούτου πλέον τῶν εἰς
ἀμοιβὴν ἀ ἀντιπαρασχεῖν δυναμένῃ" ὃ γὰρ ἂν θελή-
σῃ τῶν ἄλλων ἀντιχαρίσασθαι, τοῦθ᾽ εὑρήσεται τοῦ
πάντα πεποιηκότος ἀλλ᾽ οὐ τῆς κομιζούσης φύσεως
κτῆμα ἴδιον. μαθόντες οὖν, ὡς ἕν ἔργον ἡ ἡμῖν ἐπι-
βάλλ ει μόνον ἐν τοῖς πρὸς τιμὴν θεοῦ, τὸ «v-
χάριστον, τοῦτο ἀεὶ καὶ πανταχοῦ μελετῶμεν
διὰ φωνῆς καὶ διὰ γραμμάτων ἀστείων καὶ
μηδέποτε ἐπιλείπωμεν μήτε λόγους ἐγκωμιαστι-
κοὺς μήτε ποιήματα συντιθέντες, ἵνα καὶ ἐμ-
μελῶς καὶ “χωρὶς μέλους καὶ καθ᾽ ἑκατέραν φωνῆς
ἰδέαν, ἡ τὸ λέγειν καὶ τὸ ἄδειν ἀποκεκλήρωται, ὅ

cee ’ 3)
τε κοσμοποιὸς καὶ ὁ κόσμος γεραίρηται, ὁ μέν,
ὡς ἔφη τις, | “ἄριστος τῶν αἰτίων, ὁ δὲ τελειό-
τατος τῶν γεγονότων.

1 mss. θεὸν. . . γένεσιν. 2 MSS. τὴν OF τῶν,

@ See App. p. 497. > i.e. Plato, Timaeus 29a.
278

NOAH’S WORK AS A PLANTER, 128-131

marked even the most minute and inconspicuous
among them the subject of announcement rather than
of praise, seeing that the mere recounting of the
works of God was in itself their all-sufficient praise,
for they needed the embellishment of no extraneous
additions, but possessed in the reality that could not
lie their most perfect encomium. The story runs
that the Author of the universe on hearing this
commended what had been said, and that it was not
long before there appeared the new birth, the family
of the Muses 5 and hymnody, sprung from the womb
of one of His powers, even virgin Memory, whose
name most people slightly change and call her
** Mnemosyne.”

XXXI. So runs the myth of the men of old. We
take the same line and say that the work most
appropriate to God is conferring boons, that most
fitting to creation giving thanks, seeing that it has
no power to render in return anything beyond this ;
for, whatever else it may have thought of giving in
requital, this it will find to be the property of the
Maker of all things, and not of the being that brings
it. Having learned, then, that, in all that has to do
with shewing honour to God, one work only is
incumbent upon us, namely thanksgiving, let us
always and everywhere make this our study, using
voice and skilful pen. Let us never tire of composing
eulogies in prose and poetry, to the end that, whether
with or without musical accompaniment whichever of
its appointed functions the voice may exercise, be it
eloquent speech or song, high honour may be given
both to the world and to the Creator of the world ;
the former, as one has said,® the most perfect of things
produced, the latter the best of producers.

VOL. II K 279

129

130

131

132

133

134

135

PHILO

XXXII. Ἐπειδὰν οὖν ἔτει καὶ ἀριθμῷ τε-
τάρτῳ πᾶς ὁ ψυχῆς ἀφιερωθῇ καρπός, τῷ πέμπτῳ
τὴν ἀπόλαυσιν καὶ χρῆσιν ἡμεῖς αὐτοὶ σχήσομεν.᾽
φησὶ yap: “ἐν τῷ ἔτει τῷ πέμπτῳ φάγεσθε τὸν
καρπόν, ἐπειδὴ τὸ γεγονὸς τοῦ πεποιηκότος

9

ὕστερον ἐν ἅπασιν ἐξετάζεσθαι νόμος φύσεως
ἀνεπίληπτος, ὥστε κἄν, εἰ τῶν δευτερείων ἀντι-
λαμβανοίμεθα, καὶ θαυμαστὸν ἡγεῖσθαι.
καὶ διὰ τοῦτο μέντοι τὸν καρπὸν τοῦ πέμπτου ἡμῖν
ἀνατίθησιν, ὅτι αἰσθήσεως πεντὰς ἀριθμὸς οἰκεῖος

A 9 aA A A
καί, εἰ δεῖ τἀληθὲς εἰπεῖν, TO τρέφον τὸν νοῦν
e ~ 9 ” av 3 9 “A Q
ἡμῶν ἐστιν αἴσθησις, ἢ dv ὀφθαλμῶν τὰς ypw-
μάτων καὶ σχημάτων ποιότητας εὐτρεπίζουσα 7) δι᾽

AY ~ σ΄ 9
ὥὦτων παντοδαπὰς τὰς τῶν φωνῶν ἰδιότητας 7H διὰ
A

μυκτήρων ὀσμὰς 7 χυλοὺς διὰ στόματος 7 μαλα-
κότητας εὐενδότους καὶ σκληρότητας ἀντιτύπους
ἢ λειότητας καὶ τραχύτητας, «ψυχρότητάς» τε αὖ
καὶ θερμότητας διὰ τῆς ἀνὰ πᾶν τὸ σῶμα σκιδνα-

έ , “a Εθ 9 ’ ¢€ ᾽

évns δυνάμεως ἣν ἐ os ὀνομάζειν ἁφήν.

ΧΧΧΗ͂Ι. Τῶν δὲ εἰρημένων παράδειγμα σαφέ-
στατον Ob Λείας υἱοί, τῆς ἀρετῆς, οὐχ ἅπαντες,
ἀλλὰ τέταρτός τε καὶ πέμπτος. ἐπὶ μὲν γὰρ τοῦ
τετάρτου φησὶ Μωυσῆς, ὅτι “᾿ ἔστη τοῦ τίκτειν,

a \ 9 , a e , , 9
καλεῖται δὲ lovdas, ὃς ἑρμηνεύεται κυρίῳ ἐξομο-
λόγησις. τὸν δὲ πέμπτον ᾿Ισσάχαρ προσαγορεύει,
μισθὸς δὲ “μεταληφθεὶς καλεῖται. καὶ τεκοῦσα τὸν
τρόπον τοῦτον ἡ ψυχὴ ὃ ἔπαθεν εὐθὺς ἐξελάλησεν'
5 ’ 3) ’ {{ \ w» 9 a 3 , μά

ἐκάλεσε᾽᾽ γάρ φησι “' τὸ ὄνομα αὐτοῦ ᾿Ισσάχαρ, ὃ
3 ’᾽ 3) 9 ~ 9 ὃ ς 9 ~ A
ἐστι μισθός. οὐκοῦν ᾿Ιούδας 6 εὐλογῶν τὸν

1 mss, αὐτοῖς χρήσομεν.

280

NOAH’S WORK AS A PLANTER, 132-135

XXXII. When, therefore, in the fourth year and 132

in the number 4 all the soul’s fruit shall have been
consecrated, in the fifth year and in the number 5
we ourselves shall get the enjoyment and use of it ;
for he says, “ in the fifth year ye shall eat the fruit.”’
This accords with nature’s incontrovertible law, that
the place of creation is in all things lower than that
of the Creator. That is why Moses treats it as a
marvel that we should be recipients even of secondary
privileges. Again, the reason why he
ascribes to us the fruit of the fifth year and number
is that 5 is the number proper to sense-perception,
and that, if we are to face facts, we must own that it
is sense-perception that supplies food to our mind,
By means of the eyes, it serves up to it the varying
qualities of colours and forms ; through the ears, the
peculiarities of sounds in all their diversity ; scents
by way of the nostrils; savours by the palate ;
smoothness and roughness, yielding softness and
resistent hardness, nay coldness and heat as well, by
means of the faculty distributed over all the body,
which we are in the habit of calling “ touch.”’

133

XXXIII. A very clear illustration of what has been 134

said is found in the sons of Leah, who is Virtue; not
indeed in all of them, but in the fourth and fifth.
For, after recording the birth of the fourth, Moses
says that ‘“‘ she ceased from bearing ”’ (Gen. xxx. 35),
and his name is “ Judah,” which signifies “ confession
of praise to the Lord.”’ The fifth she calls ‘‘ Issachar,’’
a name which interpreted means “ reward.” And
the soul, upon giving birth to this character, at once
gave utterance to her experience ; for it says, ““ She
called his name Issachar, which is ‘reward’”’ (Gen.

xxx. 18). It follows that Judah, the 135

281

PHILO

θεὸν νοῦς καὶ τὰς εἰς αὐτὸν εὐχαρίστους ὑμνῳδίας
ἀπαύστως “μελετῶν αὐτὸς re} πρὸς ἀλήθειαν “ἅγιος
καὶ αἰνετὸς καρπὸς ᾿᾿ ἦν, οὐχ ὑπὸ γῆς δένδρων,
ἀλλ᾽ ὑπὸ φύσεως λογικῆς καὶ σπουδαίας ἐνεχθείς.
παρὸ καὶ ἡ τεκοῦσα αὐτὸν φύσις “‘ στῆναι

λέγεται “rot τίκτειν, ἐπεὶ καὶ πῇ τράπηται
οὐκ εἶχεν ἔτι, πρὸς τὸν τελειότητος ὅρον ἐλθοῦσα"
τῶν γὰρ ἀποκυηθέντων κατορθωμάτων ἁπάντων
ἄριστον καὶ τελειότατον γέννημα ὁ εἰς τὸν πατέρα

186 τοῦ παντὸς ὕμνος. ὁ δὲ πέμπτος υἱὸς
τῆς κατὰ τὸν “πέμπτον ἐνιαυτὸν τῶν φυτευθέντων
ἀδιαφορεῖ χρήσεως" ὅ τε γὰρ γεωπόνος μισθὸν
τρόπον τινὰ λαμβάνει παρὰ τῶν δένδρων ἔτει
πέμπτῳ καὶ τὸ τῆς ψυχῆς γέννημα ᾿Ισσάχαρ [ὅς]
μισθὸς ἐκαλεῖτο, καὶ σφόδρα εἰκότως, μετὰ τὸν

[350] εὐχάριστον. ᾿Ιούδαν dmoxun Bets: τῷ γὰρ [ εὐχαρίστῳ
μισθὸς αὐτὸ τὸ εὐχαριστεῖν αὐταρκέστατος.

137 of μὲν οὖν τῶν δένδρων καρποὶ γεννήματα λέγονται
τῶν ἐχόντων, ὁ δὲ παιδείας καὶ φρονήσεως οὐκέτι
ἀνθρώπου, μόνου δέ, ὥς φησι Μωυσῆς, τοῦ

A 9 ~
πανηγεμόνος. εἰπὼν yap “᾿ τὰ γεννήματα αὐτοῦ
ἐπιφέρει: “ἐγώ εἰμι κύριος ὁ θεὸς ὑμῶν, “ ἐναρ-
γέστατα παριστὰς ὅτι οὗ τὸ γέννημα καὶ ὁ τῆς

138 ψυχῆς καρπός, εἷς ἐστιν ὁ θεός. τούτῳ καὶ παρά
τινι τῶν προφητῶν χρησθὲν συνάδει τόδε: “ἐξ
ἐμοῦ ὁ καρπός σου εὕρηται. τίς σο ὃς καὶ συνήσει
ταῦτα; συνετὸς καὶ γνώσεται αὐὖτά;᾽᾽ οὐ γὰρ
παντὸς ἀλλὰ μόνου σοφοῦ τὸ γνῶναι, τίνος
ὁ διανοίας καρπός ἐστι.

« Or “right (truly virtuous) actions.” See note on Quod
Deus 100.
> See App. p. 497.

282

NOAH’S WORK AS A PLANTER, 135-138

mind that blesses God, and is ceaselessly engaged in
conning hymns of thanksgiving to Him, was himself
the fruit that is really “ holy and for praise to God,”
fruit borne not by earth’s trees but by those of a
rational and virtuous nature. Accordingly the nature
which gave birth to him is said to have “ ceased from
bearing,” because she had no longer any way to
turn, having reached the utmost bound of perfect-
ness; for of all successful accomplishments? ever
brought to the birth the best and most perfect
is the hymn of praise to the Father of the universe.
The fifth son is identical with the using 136
in the fifth year of the trees that had been planted ;
for, on the one hand, the husbandman does receive
a sort of pay or reward from the trees in the fifth
year, and, on the other, the offspring of the soul was
called Issachar, “‘ pay ” or “‘ reward.”” He was very
naturally so called, having been born next after
Judah the thanksgiver; for the thanksgiver finds
in thanksgiving itself an all-suffiicient reward.
Now, whereas fruits borne by trees are called pro- 137
ducts of the persons who own them, the fruit of
instruction and good sense is not like these spoken
of as being a man’s, but as belonging, as Moses says,
to no other than the Ruler of all. For after the words,
“His products,®”’ he adds, “1 am the Lord your God,”
affording most clear proof that He to whom the pro-
duct and the fruit of the soul pertains is One, even
God. In harmony with this is the oracle given in 138
one of the prophets: “From Me is thy fruit found.
Who is wise, and he shall understand these things ?
understanding, and he shall know them?” (Hosea
xiv. 9f.). For not everybody, but only the wise man
knows, Whose is the fruit of intelligence.

283

PHILO

139 XXXIV, Περὶ μὲν οὖν γεωργίας τῆς πρεσβυτά-
τῆς καὶ ἱερωτάτης, ἧ τὸ αἴτιον πρὸς τὸν κόσμον,
τὸ παμφορώτατον φυτῶν, χρῆται, καὶ περὶ τῆς
ἑπομένης, ἣν ὁ ἀστεῖος ἐπιτηδεύει, καὶ περὶ τῆς

ερομένης τετράδος τῶν ἀθλων' ἃ κατὰ προσ-
τάξεις καὶ ὑφηγήσεις νόμων συνεκροτεῖτο, ὡς

140 οἷόν τε ἦν εἴπομεν. τὴν δὲ τοῦ δικαίου
Νῶε ᾿ἀἀμπελουργικήν, εἶδος γεωργικῆς οὖσαν, ἐπι-
σκεψώμεθα. λέγεται γὰρ ὅτι “΄ ἤρξατο Νῶε ἄνθρωπος
εἶναι γεωργὸς γῆς: καὶ ἐφύτευσεν ἀμπελῶνα, καὶ

141 ἔπιε τοῦ οἴνου, καὶ ἐμεθύσθη. οὐκοῦν τὸ μέθης
φυτὸν ἐξεργάζεται τεχνικῶς καὶ ἐπιστημόνως ὁ
δίκαιος τῶν ἀφρόνων ἄτεχνον καὶ πλημμελῆ ποι-
ουμένων αὐτοῦ τὴν ἐπιστασίαν, ὥστε ἀναγκαῖον
τὰ προσήκοντα περὶ μέθης εἰπεῖν" εὐθὺς γὰρ εἰσό-
μεθα καὶ τὴν δύναμιν τοῦ “παρέχοντος αὐτῇ τὰς
ἀφορμὰς φυτοῦ. τὰ μὲν οὖν εἰρημένα τῷ νομο-
θέτῃ περὶ μέθης εἰσόμεθα € ἐπ᾽ ἀκριβείας αὖϑις, νυνὶ
δὲ ἐξερευνήσωμεν ὅσα καὶ τοῖς ἄλλοις ἔδοξεν.

12. XXXY. ᾿Εσπουδάσθη δὲ παρὰ πολλοῖς. τῶν
φιλοσόφων. ἡ σκέψις οὐ μετρίως. προτείψεται δὲ
οὕτως, εἰ i μεθυσθήσεται. ὁ σοφός. ἔστι τοίνυν τὸ
μεθύειν διττόν, ἕν μὲν ἴσον τι τῷ οἰνοῦσθαι, ἕτερον

148 δὲ ἴσον τῷ ληρεῖν ἐν οἴνῳ. τῶν δὲ ἐπιχειρησάντων
τῇ προτάσει ot μὲν ἔφασαν μήτε ἀκράτῳ πλείονι

χρήσεσθαι" τὸν σοφὸν μήτε ληρήσειν" τὸ μὲν γὰρ

1 καὶ is omitted before ἃ κατὰ from Wendland’s con).
2 MSS. χρῆσθαι.

| . 4 See App. p. 497.
> Or “the word μεθύειν, is used in two senses.”
¢ See App. p. 498.

284

NOAH’S WORK AS A PLANTER, 139-143
XXXIV. We have discoursed to the best of our

ability concerning the earliest and most sacred
husbandry, plied by the First Cause in dealing with
the world, that most fertile of plants ; and concerning
the husbandry that comes next in order, carried on
by the man of worth; and concerning the number
4.4 which carries off the prizes conferred upon it by
the injunctions and directions found in laws.

Let us now turn our attention to the righteous
Noah’s work on his vineyard, which is a special
form of husbandry. The account runs: “ Noah
began to be a husbandman, a tiller of the soil :
and he planted a vineyard and drank of the wine,
and became drunk ”’ (Gen. ix. 20 f.). We see from
these words that the righteous man tills the tree,
that is the means of drunkenness, with skill and
knowledge, while those who are devoid of good
sense tend it in an unskilful and faulty way. This
renders it necessary for us to make some pertinent
remarks regarding drunkenness; for, as we treat of it,
we shall ascertain also the powers and properties
of the tree which furnishes it with the material
which produces it. The Lawgiver’s words regarding
drunkenness we shall acquaint ourselves with another
time: let us at present engage in a thorough investi-
gation of the sentiments of other persons.

XXXV. Many philosophers have given no slight
attention to the question; which is propounded
in the form “‘ Will the wise man get drunk?” Now,
there are two ways of getting drunk ὃ; one is equi-
valent to drinking heavily, the other to being silly
in your cups.°. Among those who have tackled the
problem some have maintained that the wise man
will neither take strong drink in excess nor become

285

139

140

141

142

143

144

[351]

145

PHILO

ἁμάρτημα, τὸ δὲ ἁμαρτήματος εἷναι ποιητικόν,
ἑκάτερον δὲ ἀλλότριον κατορθοῦντος" οἱ δὲ τὸ μὲν
οἰνοῦσθαι καὶ σπουδαίῳ προσῆκον ἀπεφήναντο, τὸ
δὲ ληρεῖν ἀνοίκειον: τὴν γὰρ ἐν αὐτῷ φρόνησιν
ἱκανὴν εἶναι τοῖς βλάπτειν ἐπιχειροῦσιν ἀντι-
στατῆσαι καὶ τὸν ἐπὶ τῇ ψυχῇ" νεωτερισμὸν αὐτῶν
καθελεῖν: δύναμιν δὲ , περιβεβλῆσθαι φρόνησιν
παθῶν σβεστήριον εἴτε ὑπὸ Preypatvovros ἐ ἔρωτος
οἴστρῳ" ἀνερριπισμένων εἴτε ὑπὸ πολλοῦ καὶ
ζέοντος ἐξημμένων οἴνου, δι᾿ ἣν ὑπεράνω στήσεται"
ἐπεὶ | Kal τῶν κατὰ ποταμοῦ βαθέος ἢ θαλάττης
δυομένων οἱ μὲν ἄπειροι τοῦ ναυτίλλεσθαι διαφθεί-
ρονται, οἱ δὲ τοῦ πράγματος ἐπιστήμονες τάχιστα
διασῴζονται: καὶ μὴν ὥσπερ χειμάρρους ὁ πολὺς
ἄκρατος ἐπικλύζων τὴν ψυχὴν τοτὲ μὲν βρίθουσαν
εἰς ἀμαθίας ἔσχατον βυθὸν κατέρριψε, τοτὲ δὲ
ὑπὸ τῆς σωτηρίου παιδείας ἐπικουφιζομένην καὶ
ἐπελαφριζομένην οὐδὲν ἃ ἴσχυσε βλάψαι.
οἱ δὲ τὸ μέγεθος τῆς περὶ τὸ πάθος ὑπερβολῆς οὐ
κατανοήσαντες, οἶμαι, τοῦ σοφοῦ μετεωροπολοῦντα
αὐτὸν ὥσπερ οἱ τὰ πτηνὰ Onpavres ἐπὶ γῆν ἀπ᾽
οὐρανοῦ κατεβίβασαν, ἵν᾽ εἰς τὰς ὁμοίας κῆρας
ἀγάγωσιν, οὐδ᾽ ἱδρύοντες" ἀρετῆς εἰς ὕψος ἔφασαν,
ὅτι χρησάμενος οἴνῳ πλείονι τοῦ μετρίου πάντως
ἀκράτωρ αὐτὸς ἑαυτοῦ γενόμενος. διαμαρτήσεται
καὶ οὐ χεῖρας μόνον ὑπ᾽ ἀσθενείας οἷα τῶν ἀθλητῶν
οἱ νενικημένοι καθείς, ἀλλὰ καὶ αὐχένα καὶ κεφαλὴν
παραβαλὼν καὶ ὀκλάσας καὶ ὅλον τὸ σῶμα κατα-

1 τῇ ψυχῇ is kept with mss.: Wend. τὴν ψυχὴν.

2 mss. οἴστρω : Wend. οἴστρων.
8 ἱδρύοντες conj. Tr.: U ἱδρῶντες, MGF ἱδρῶτες.

4 See App. p. 498.

286

NOAH’S WORK AS A PLANTER, 143-145

silly and maudlin; the latter being a sin, and the
former productive of sin, and both alike alien
to him whose standard of conduct is the highest.
Others, while regarding a condition of silliness as
foreign to a man of moral excellence, have pronounced
heavy drinking to befit him, seeing that the good sense
which resides in him is capable of holding its own
against everything that attempts to injure him, and of
baffling their efforts to change the constitution of his
soul. They hold that good sense is an armour which
has power to quench passions, whether fanned by the
stinging blasts of inflaming love, or kindled by the heat
of much wine ; and that in virtue of his good sense he
will come off victorious. They point out that, when
people sink in a deep river or in the sea, those who
cannot swim are drowned, while those who know
how to swim escape at once ; and that a quantity of
strong drink is like a torrent washing over the soul ;
in one case, as it sinks, plunging it into the lowest
depth of ignorance, in another case, as it is
buoyed up and kept afloat by salutary instruction,
altogether powerless to hurt it. The others,@
failing, as I think, to recognize the completeness of
the wise man’s superiority to every passion, have
brought him down to earth from heaven whose
skies he haunts, treating him as fowlers treat the
birds they catch, and being bent on bringing him
into as evil a plight, and not setting him on virtue’s
lofty summit, have declared that after taking an
immoderate quantity of wine he will certainly
lose self-control and commit sin, and not only,
like vanquished athletes, let his hands fall
from sheer weakness, but let his neck and head
drop and his knees give way, and, collapsing in

VOL. III K 2 287

144

146

147

148

149

150

PHILO

συρεὶς ἀναπεσεῖται. XXXVI. τοῦτο μέντοι mpo-
μαθὼν οὐκ ἄν ποτε ἀξιώσειεν ἑκὼν εἰς πολυοινίας
ἀγῶνα ἐλθεῖν, εἰ μὴ μεγάλα εἴη τὰ διαφέροντα,
σωτηρία πατρίδος 7 τιμὴ γονέων ἢ τέκνων. Kal
τῶν οἰκειοτάτων σωμάτων ἀσφάλεια ἢ συνόλως
ἰδίων τε καὶ κοινῶν ἐπανόρθωσις πραγμάτων. οὐδὲ
γὰρ θανάσιμον φάρμακον προσενέγκαιτο ἄν, εἰ μὴ
πάνυ βιάζοιντο οἱ καιροὶ καθάπερ ἐκ πατρίδος
μετανίστασθαι τοῦ βίου: φάρμακον δέ, εἰ καὶ οὐ
θανάτου, μανίας γοῦν ἄκρατον εἶναι αἴτιον συμ-
βέβηκε. διὰ τί δ᾽ οὐχὶ καὶ μανίαν λεκτέον
θάνατον, ᾧ τὸ κράτιστον ἀποθνήσκει τῶν ἐν ἡμῖν,
ὁ νοῦς; ἀλλά μοι δοκεῖ τις ἂν εἰκότως τὸν δια-
κρίνοντα καὶ διαλύοντα ψυχήν τε καὶ σῶμα ὡς
κουφότερον ἀντὶ βαρυτέρου τοῦ κατὰ τὴν ἔκστασιν,
εἴ τις ἦν αἵρεσις, ἀνενδοιάστως ἑλέσθαι. διὰ τοῦτο
μέντοι καὶ τὸν εὑρετὴν τῆς περὶ τὸν οἶνον ἐργασίας
μαινόλην ἐκάλεσαν οἱ πρῶτοι καὶ τὰς ἐξ αὐτοῦ
κατασχέτους γενομένας βάκχας μαινάδας, ἐπεὶ
μανίας καὶ παραφροσύνης αἴτιος τοῖς ἀπλήστως
ἐμφορουμένοις ὁ οἶνος. ἷ

XXXVII. Τὰ μὲν οὖν ὡσανεὶ προοίμια τῆς
σκέψεως τοιαῦτά ἐστι, τὸν δὲ περὶ αὐτῆς λόγον
ἤδη περαίνωμεν διπλοῦν ὡς εἰκὸς ὄντα, τὸν μὲν
ὅτι 6 σοφὸς μεθυσθήσεται κατασκευάζοντα, τὸν
δὲ τοὐναντίον ὅτι οὐ μεθυσθήσεται βεβαιούμενον.
τοῦ δὲ προτέρου τὰς πίστεις ἁρμόττον λέγειν
πρότερον, ποιησαμένους ἐνθένδε τὴν ἀρχήν" τῶν

α Or “entirely lose heart.”
288

NOAH’S WORK AS A PLANTER, 146-150

every part, sink to the ground.*.. XXXVI. Having
learned this beforehand he will never think fit
voluntarily to engage in a drinking-contest, unless
the matters at issue are of great moment, a father-
land’s deliverance, respect for parents, children’s
safety or that of the persons of those very near and
dear, or, in a word, a putting on a right footing
of private and public concerns. No more would a wise
man take a deadly poison, unless the crisis were such
as absolutely to compel him to depart from life as
though he were leaving his country. And strong
drink zs a poison bringing about not death indeed but.
madness. And yet why should we not call madness
death, seeing that by it mind dies, the noblest part
of us? Nay it appears to me that, were a choice
offered, a man would be likely to choose without
hesitation the death that separates and dissolves
the union of soul and body, in preference to that of
going out of one’s senses, feeling that he was choosing
the lighter in place of the heavier. It was for this
reason that the earliest inhabitants of the world
called the inventor of the culture of the vine Maenoles
and the Bacchants whom its frenzy seized Maenads,
since wine is the cause of madness and loss of sound
sense in those who imbibe it over freely.

XXXVII. Such then is what we may call the pre-
lude to our inquiry. It is time for us to state in
full the argument bearing upon it. That argument
obviously admits of two contentions, one establishing
the thesis that the wise man will get drunk, the
other maintaining the contrary, that he will not get
drunk. It will be convenient to take first the
proofs by which the former thesis is supported. We
will begin by remarking that some things are

289

146

147

148

149

160

PHILO

πραγμάτων τὰ μὲν ὁμώνυμα, τὰ δὲ συνώνυμα
εἶναι συμβέβηκεν. ὁμωνυμία δὲ καὶ συνωνυμία
[352] τἀναντία ὁμολογεῖται, | ὅτι ὁμωνυμία μὲν κατὰ
πολλῶν ὑποκειμένων ἕν ὄνομα, συνωνυμία δὲ Kal”
e A e 4 4 e A
151 €vos ὑποκειμένου «πολλά». ἢ κυνος
φωνὴ πάντως ὁμώνυμος ἐμφερομένων πλειόνων
ἀνομοίων, ἃ δι’ αὐτῆς σημαίνεται" τό τε γὰρ
a ὁλ 4 aA 4 A Ay, e θ λ ᾽
χερσαῖον ὑλακτικὸν ζῷον κύων καὶ θὴρ ὁ θαλάττιος
Δ 9
καὶ ὁ οὐράνιος ἀστήρ, ὃν ὁπωρινὸν οἱ ποιηταὶ
A Φ A > ’ 3, e 4 9 4
καλοῦσιν, ὅτι τῆς ὀπώρας ἄρτι ἡβώσης ἐπιτέλλει
“-ο Lond ’ A A
τοῦ τελεσφορηθῆναί τε χάριν αὐτὴν Kai πεπανθῆναι,
ὁὀἐ 5 Α aA “- e
καὶ προσέτι ὁ ἀπὸ τῆς κυνικῆς αἱρέσεως ὁρμηθεὶς
᾽ 3 4 \ ? \ »»
φιλόσοφος, ᾿Αρίστιππος καὶ Διογένης καὶ ἄλλων
οἱ τὰ αὐτὰ ἐπιτηδεύειν ἠξίωσαν ἀπερίληπτος
>
152 ἀριθμὸς ἀνθρώπων. ἄλλαι δ᾽ εἰσὶ -προσ-
4 \
ρήσεις διάφοροι κατὰ σημαινομένου ἑνὸς ὡς ἰός,
Deo 4 \ \ \ ~ A
diotds, βέλος--- τὸ yap διὰ τῆς τόξου νευρᾶς ἐπὶ
τὸν σκοπὸν ἀφιέμενον πάντα ταῦτα “λέγεται---' καὶ
πάλιν εἰρεσία, “κώπη, πλάτη, τὸ πρὸς πλοῦν
e
ἰσοδυναμοῦν ἱστίοις" ὁπότε γὰρ μὴ δύναιτο χρῆσθαι
ναῦς κατὰ νηνεμίας 7) ἀντιπνοίας ἱστίοις, πρόσκωποι
καθίσαντες οἷς ἐπιμελὲς καὶ οἷα ταρσοὺς ἑκατέρω-
θεν ἀποτείναντες ὑπόπτερον αὐτὴν φέρεσθαι βιά-
ζονται, ἢ δὲ ἐξαιρομένη πρὸς ὕψος, ἐπιτρέχουσα
τοῖς κύμασι μᾶλλον ἢ ἐντέμνουσα ταῦτα, τρο-
χάζουσα ταχυναυτεῖ καὶ ναυλοχωτάτοις ὑποδρόμοις
\
153 ἐνορμίζεται. Kat μὴν πάλιν σκίπων,
e e
βακτηρία, ῥάβδος ἑνὸς ὑποκειμένου διάφοροι

5 ἐμφέρεσθαι, here used of different senses being implied
in one word, is found in § 154 in the sense of ‘ occur,”
“δὲ used.”

290

NOAH’S WORK AS A PLANTER, 150-153

homonymous and others synonymous. Everyone will
allow that homonymy and synonymy are opposites,
homonymy meaning one name applied to many
objects, synonymy many names applied to one

object. The word “dog” is certainly 151

homonymous, several dissimilar objects being in-
cluded under it,? all of which it is used to signify.
The barking animal on the land is a “dog”; so
is the monster found in the sea; and the star
in the heavens which the poets call the fruit star,
because just when the summer fruit has reached
its prime this star rises to bring it to perfection
and to ripen it. The name “dog” is applied
moreover to the man whose philosophy takes its
colour from the Cynic school, Aristippus, Diogenes,
and ever so many others who found it congenial to
conform themselves to their principles.

There are other names which are different though 152

one thing is meant by them, as “ arrow,” “ shaft,”
“dart”; for the thing discharged at the mark from
the string of the bow is called by all these names.
Again, the instrument which does as well as sails for
propelling avessel is called an “‘oar,’”’“ scull,” ‘‘ rowing-
sweep. For when, owing to a calm or head wind,
a vessel cannot make use of sails, the men, whose
business it is, take their seats at the oars, and
stretching out from each side wing-like blades, force
the vessel to be borne along as though it were flying.
The vessel, lifted high out of the water, not so much
cutting the waves as coursing over them, makes a
quick run, and is soon safely moored in harbour.

Once more “ staff,’”’ “‘ walking-stick,”’
‘rod ᾿᾿ are different names by which we call one
object, with which we can beat someone, on which

291

153

PHILO

, a , \ 9 Ul 4
κλήσεις, ᾧ τύπτειν Kal ἀκραδάντως σκηρίπτεσθαι
\ 9 ’ \ 3, ,. a 37)
καὶ ἐπερείδεσθαι καὶ ἄλλα πλείω ποιεῖν ἔνεστι.
“A > 3 “A . ” 4 3
ταῦτα δ᾽ οὐ μακρολογοῦντες ὅλως εἴπομεν, ἀλλ
ὑπὲρ τοῦ σαφέστερον γνῶναι τὸ ζητούμενον.
154 XXXVIII. τὸν ἄκρατον ὥσπερ οἶνον,
¢ \ ! ¢ , 2 7 A A
οὕτως Kat μέθυ οἱ παλαιοὶ ἐκάλουν: πολλαχοῦ γοῦν
τῆς ποιήσεώς ἐστι τουτὶ τοὔνομα ἐμφερόμενον,
ὥστ᾽ εἰ τὰ συνωνυμοῦντα καθ᾽ ἑνὸς ὑποκειμένου
λέγεται, οἶνος καὶ μέθυ, καὶ τὰ ἀπὸ τούτων οὐδὲν
ὅτι μὴ φωναῖς διοίσει μόνον, τό τε οἰνοῦσθαι καὶ
155 τὸ μεθύειν [ἕν] ἑκάτερον δὲ πλείονος οἴνου χρῆσιν
ἐμφαίνει, ἣν πολλῶν ἕνεκα αἰτιῶν οὐκ ἂν ἀπο-
, ε a . 9 \ > ne . \
στρέφοιτο 6 σπουδαῖος. εἰ δὲ οἰνωθήσεται, Kal
gs a 0 >? A. 4 δι ,ὔ
μεθυσθήσεται, χεῖρον οὐδὲν ἐκ τῆς μέθης διατεθείς,
9 \ > δ g \ ς 3 A ~ 9 ’
ἀλλὰ ταὐτὸν ὅπερ καὶ [6] ἐκ ψιλῆς τῆς οἰνώσεως
παθών. | | |
\ A \ A :
168 Μώα μὲν ἀπόδειξις περὶ τοῦ τὸν σοφὸν μεθυσθῆναι
λέλεκται, δευτέρα δ᾽ ἐστὶ τοιαύτη" “σχεδὸν οἱ νῦν
ἄνθρωποι τοῖς προτέροις ἔξω μέρους βραχέος
οὐδὲν ὁμοιότροπον ζηλοῦν ἀξιοῦσιν, ἀλλὰ καὶ ἐν
ΟΝ, ᾿ A
λόγοις καὶ ἐν ἔργοις TO μὴ συνῳδὸν καὶ διαφωνοῦν
161 ἐπιδείκνυνται: τοὺς μὲν γὰρ λόγους ὑγιαίνοντας
9 >
καὶ ἐρρωμένους εἰς πάθος ἀνήκεστον Kat φθορὰν
περιήγαγον ἀντὶ σφριγώσης καὶ ἀθλητικῆς ὄντως
[358] εὐεξίας οὐδὲν ὅτι μὴ νοσοῦν κατασκευάσαντες
καὶ τὸν πλήρη καὶ ναστόν, ὡς ἔφη τις, ὑπ᾽ εὐ-
3 ᾿ / 3
τονίας ὄγκον εἰς παρὰ φύσιν οἰδούσης καχεξίας
αν ,6. “ἴῃ many cases the wise man would see no reason
for avoiding this.”
292

NOAH’S WORK AS A PLANTER, 153-157

we can firmly support ourselves, on which we can
lean, and with which we can do several other things.
I have given these examples, not just because
my tongue runs on, but that we may get a clearer
idea of the subject which we are investigating.
XXXVIII. The ancients called strong 154
drink “‘ wine ” and an “ intoxicant ” indifferently : as
we see from the frequency with which this last word
occurs in poetry. If, then, “ wine ” and “ intoxicant ”
are used as synonyms of one object, their deriva-
tives “to be filled with wine” and “to be in-
toxicated’”’ will differ only in word; for either 155
term denotes taking more wine than usual, a thing
which several motives? might induce a really ex-
cellent man to do. But if such an one will get
filled with wine, he will get drunk, and be in no
worse plight for being drunk, but in precisely the
same state as he was brought to by being filled
with wine. 7
One proof of the wise man’s getting drunk has 156
been mentioned ; there is a second to the following
effect. Broadly speaking, the men of the present
day, apart from a small fraction of them, do not
resemble those of former times in their aims and
enthusiasms, but both in language and in action
exhibit tendencies wholly out of harmony with theirs.
Language that was once healthy and robust they 157
have turned into a jargon hopelessly depraved. For
a style sound and full of vitality as an athlete’s
frame they have substituted a sickly form of speech.
A full and massive type, possessed, as someone has
said, of a solidity due to its firmness of fibre, they
debase into a bloated mis-growth of disease, to which
they give a seeming loftiness and grandeur by

293

PHILO

3 A ~ 4 3 ’
ἀγαγόντες καὶ κενῷ φυσήματι μόνον ἐπαίροντες,
ὃ δι’ ἔνδειαν τῆς συνεχούσης δυνάμεως, ὅταν

158 μάλιστα περιταθῇ, ῥήγνυται. τὰς δὲ πράξεις ἐπ-

159

160

ἢ 1 \ a 54) \ 2 ) ec. ν
αἰνέσεως; Kal σπουδῆς ἀξίας καὶ αὐτάς, ws ἔπος
> a 3 9 θ am 9 A 9 A AO
εἰπεῖν, ἄρρενας ἐξεθήλυναν αἰσχρὰς ἀντὶ καλῶν
ἐργαζόμενοι, ὡς ὀλίγους εἶναι παντάπασιν ἑἕκατέ-
ροις, ἔργοις τε καὶ λόγοις, ἀρχαιοτρόπου ζηλώσεως

39. A A
ἐρῶντας. τοιγαροῦν ἐπ᾽ ἐκείνων ποιηταὶ
A λ , \ Ld A A LAA “-Ῥ
καὶ λογογράφοι καὶ ὅσοι περὶ τὰ ἄλλα μουσικῆς
9 ὃ ” θ 9 A δ LY ὃ A ~ 9
ἐσπούδαζον ἤνθουν, οὐ τὰς ἀκοὰς διὰ τῆς ἐν
ε A los 4
ῥυθμοῖς φωνῆς adndvvovrés τε Kat θρύπτοντες,
> A
ἀλλὰ εἴ τι τῆς διανοίας κατεαγὸς καὶ κεκλασμένον
9 ’ A ε 4
ἐγείροντες καὶ ὅσον ἐμμελὲς αὐτῆς ἁρμοζόμενοι
4 ν΄ 9 A > 4 2 31) ¢ A δὲ 3
φύσεως καὶ ἀρετῆς ὀργάνοις": ἐφ᾽ ἡμῶν δὲ ὀψαρ-
\ / A > A
TuTal Kal σιτοπόνοι καὶ ὅσοι τῆς ev βαφικῇ καὶ
“ἅμ a >. “A
υρεψικῇ τεχνῖται περιεργίας, ἀεί TL καινὸν χρῶμα
. 3
ἢ σχῆμα ἢἣ ἀτμὸν ἣ χυλὸν ἐπιτειχίζοντες ταῖς
9 \ A
αἰσθήσεσιν, ὅπως τὸν ἡγεμόνα πορθήσωσι νοῦν.
A 4 7 :
XXXIX. Tivos δὴ χάριν τούτων ἐμνήσθην;
@ 93 9 ’ Ὁ \ \ 3 9 e ’ e
ἵν᾽ ἐπιδείξω, OTL καὶ TOV ἄκρατον οὐχ ὁμοίως οἵ
νῦν τοῖς πάλαι προσφέρονται. νῦν μὲν γὰρ ἄχρι
τοῦ σῶμα καὶ ψυχὴν παρεθῆναι πίνουσιν ἀθρόως
Ἴ
A 3 ’ ’ 3 A
καὶ ἀπνευστί, yalvovTes ἔτι Kal προσεπιφέρειν
3
τοῖς οἰνοχοουμένοις κελεύοντες, Kav διαμέλλωσιν
ἀγανακτοῦντες, ὅτι τὸν θερμὸν λεγόμενον παρ᾽ ad-
aA 4 4 \ A 4 “-
τοῖς πότον" παραψύχουσι, καὶ τὸ παράκομμα τῶν

1 uss. γενέσεως. 2 mss. ὀργίοις.
3 MSS. ποτὸν.

294

NOAH’S WORK AS.A PLANTER, 157-160

empty puffing and blowing, which, in default of any
confining power, bursts when distention has reached
its limit. Actions, meriting praise and calling out 158
enthusiasm, and, if the expression may be permitted,
masculine, they have rendered effeminate, and in
performing them made them base instead of noble.
The result is that whether on the side of action
or of speech, there are very few indeed who take
delight in the objects that kindled the ardour of
the men of old. Consequently in their 159
times poets and chroniclers flourished and all who
engaged in literary work of other kinds, and they
did not at once charm and enervate men’s ears by
the rhythm of their language, but they revived any
faculty of the mind that had broken down and
lost its tone, and every true note of it they kept in
tune with the instruments of nature and of virtue.
But in our days it is chefs and confectioners that
flourish, and experts in making dyes and concocting
unguents. These are ever aiming at sacking the
citadel of Mind, by bringing to bear upon the senses
some novelty in shade of colour or shape of dress
or perfume or savoury dish.

XXXIX. What has been my object in recalling 160
these things? My object has been to make it clear
that the modern way of taking strong drink is not
the same as the ancient way. lor nowadays men go
on till body and soul are unstrung, drinking huge
draughts without stopping, open-mouthed for more,
and ordering the servants to replenish the cups they
have just filled and shewing arrogance if they delay,
because all such delay cools what they are pleased
to call the “heat” of the carousal. They give an
exhibition to their fellow-guests of that counterfeit

295

PHILO

~ lon A \
γυμνικῶν, TOV παροίνιον ἀγῶνα, πρὸς τοὺς συν-
, a \
ὄντας ἐπιδείκνυνται, ἐν ᾧ μεγάλα καὶ καλὰ
9 ~ a ~
ἀλλήλους ἀντιδρῶσιν, ὦτα Kal ῥῖνας Kal χειρῶν
+ ~ ’ὔ ~
ἄκρους δακτύλους καὶ ὁποῖα δ᾽ ἂν τύχῃ μέρη τοῦ
A \ ~
161 σώματος ἀπεσθίοντες. ταῦτ᾽ ἐστὶ τῆς
2 \ / \ o»” 3 FOr
ἡβώσης Kai νεωτέρας καὶ ἄρτι ἀκμαζούσης ἄθλα,
ὡς ἔοικεν, εὐφροσύνης, τῆς δὲ ἀρχαίας καὶ πρε-
A 4
σβυτέρας τἀναντία: πάσης yap καλῆς πράξεως
e ~
ἀφ᾽ ἱερῶν τελείων ot πρότεροι κατήρχοντο, νο-
\
pilovres μάλιστα οὕτως αἴσιον ἀποβήσεσθαι τὸ
aA A \
τέλος αὐτοῖς, καὶ πρὶν εὔξασθαί τε Kai θῦσαι, Kat
A e ’
σφόδρα τοῦ πράττειν ἐπέσπευδον οἱ καιροΐ,
πάντως ἀνέμενον οὐκ ἀεὶ τὸ ταχὺ τοῦ βραδέος
A \ \ 4
ἡγούμενοι κρεῖττον: οὐ προμηθὲς μὲν yap τάχος
/ ‘ \ > 9 4 3.1,
βλαβερόν, βραδυτὴς δὲ μετ᾽ εὐελπιστίας ὠφέλιμον.
e A ,
162 εἰδότες οὖν, ὅτι καὶ ἡ. τοῦ οἴνου
3 ’ , \ aA a. “Ψ 3 ,
ἀπόλαυσίς τε καὶ χρῆσις δεῖται πολλῆς ἐπιμελείας,
” » 1 ” 2 \ , \ Κ
[354] οὔτε ἄδην | οὔτε GEL προσεφέροντο TOV ἄκρατον,
ἀλλ᾽ ἔν τε κόσμῳ καὶ καιρῷ προσήκοντι: πρό-
τερον γὰρ εὐξάμενοι καὶ θυσίας ἀναγαγόντες καὶ
ἱλασάμενοι. τὸ θεῖον, σώματα καὶ ψυχὰς καθηρά-
μένοι, τὰ μὲν λουτροῖς, τὰ δὲ νόμων καὶ παιδείας
ὀρθῆς ῥεύμασι, φαιδροὶ καὶ γεγηθότες πρὸς ἀν-
ειμένην δίαιταν ἐτρέποντο, μηδὲ οἴκαδε πολλάκις
9 , 5ΔλΥ 9 oe » e A i
ἀφικόμενοι, ἀλλ᾽ ἐν ois ἔθυσαν ἱεροῖς διατελοῦντες,
ἵνα καὶ τῶν θυσιῶν μεμνημένοι καὶ τὸν τόπον
αἰδούμενοι ἱεροπρεπεστάτην ὡς ἀληθῶς ἄγωσιν
εὐωχίαν, μήτε λόγῳ μήτε “ἔργῳ διαμαρτάνοντες.
3 \ \
163 amo τούτου ye τοί φασι τὸ μεθύειν

1 mss. ἄρδην. 2 mss, διαπατοῦντες.

296

NOAH’S WORK AS A PLANTER, 160-163

parody of the athletic games, namely the tipsy con-
test. In this they practise on one another magnifi-
cent passes, gnawing off ears and noses and tops of
fingers and any parts of the body that come handy.

These are, apparently, the contests in-
dulged in by the gladness of these later times, which
flourishes to-day and is just reaching its full growth;
but far other were those of the more lofty gladness
of old. For our forefathers inaugurated every noble
business with sacrifices duly offered, deeming that

an auspicious result would by this means be ensured. ©

However urgently the crisis might call for immediate
action, they never failed to tarry to pray and offer
sacrifices beforehand, deeming that what is rapid is
not always superior to what is slow; for rapidity with-
out forethought is hurtful, while slowness prompted by
the prospect of a happy issue is beneficial.

Knowing, then, that, like other. things, the use and
enjoyment of wine needs great care, they took strong
drink neither in great quantity nor at all times, but
in such order and season as was befitting. For after
having first prayed and presented sacrifices and im-
plored the favour of the Deity, when they had
cleansed their bodies by ablutions and their souls by
streams of holy ordinances and instructions in the
right way, radiant and gladsome they turned to
relaxation and enjoyment, in many cases not after
returning. home, but remaining in the temples. in
which they had sacrificed in order that both the
recollection of their sacrifices and their reverence
for the place might lead them ἴο- celebrate a
festivity in actual truth most holy, sinning neither
in word nor deed... ~ You must know that
it was from this, so it is said, that “ getting drunk ”’

297

162

PHILO

> Ul . A 4 , ” εχ a ’
ὠνομάσθαι, ὅτι μετὰ τὸ θύειν ἔθος ἦν τοῖς πρό-
A ~ a y
τερον οἰνοῦσθαι. τίσι δὴ μᾶλλον οἰκεῖος ἂν εἴη
~ ~ “4
τῆς τοῦ ἀκράτου χρήσεως 6 λεχθεὶς τρόπος ἢ
a A fe
σοφοῖς ἀνδράσιν, ols καὶ τὸ πρὸ τῆς μέθης ἔργον
e 4 A a 4 A QA = ~
164 ἁρμόττει τὸ θύειν; σχεδὸν yap οὐδὲ εἷς τῶν
, A 9 , e aA av 3 a
φαύλων πρὸς ἀλήθειαν ἱερουργεῖ, κἂν ἐνδελεχεῖς
’ A 4 4
μυρίους βόας ἀνὰ πᾶσαν ἡμέραν ἀνάγῃ," τὸ yap
> a ~ ~
ἀναγκαιότατον ἱερεῖον αὐτῷ λελώβηται, ὁ νοῦς,
’ “-
λώβας δὲ οὐ θέμις βωμῶν προσάψασθαι.
a . 4

165 Δεύτερος μὲν δὴ λόγος οὗτος εἴρηται, δεικνὺς
Ὁ 9 3 ’ὔ ’ A a
ὅτι οὐκ ἀλλότριον σπουδαίου τὸ μεθύειν, XL.

’ > aA A 4
τρίτος δ᾽ ἐστὶν ἀπὸ διαφερούσης τῆς πρὸς τὴν
A
ἐτυμολογίαν πιθανότητος ἠρτημένος: τὴν γὰρ
μέθην οὐ μόνον, ἐπειδὴ μετὰ θυσίας ἐπιτελεῖται,
’ ’ 9. A > > ὦ A 4
νομίζουσί tives εἰρῆσθαι, ἀλλ᾽ ὅτι καὶ μεθέσεως
A ’

166 ψυχῆς αἰτία γίγνεται. μεθίεται δὲ ὁ μὲν
τῶν ἀφρόνων λογισμὸς εἰς πλειόνων χύσιν" ἅμαρ-
τημάτων, ὃ δὲ τῶν ἐμφρόνων εἰς ἀνέσεως καὶ

3 ’ A e 4, > 4 ἐς», A
εὐθυμίας Kat ἱλαρότητος ἀπόλαυσιν: ἡδίων yap
αὐτὸς ἑαυτοῦ νήφοντος οἰνωθεὶς 6 σοφὸς γίγνεται,
ὥστε οὐδ᾽ ἂν ταύτῃ διαμαρτάνοιμεν φάσκοντες ὅτι

167 μεθυσθήσεται. πρὸς δὲ τούτοις κἀκεῖνο
λεκτέον, ὅτι οὐ σκυθρωπὸν καὶ αὐστηρὸν" τὸ τῆς

’ e A la A ’ 3
σοφίας εἶδος, ὑπὸ συννοίας καὶ κατηφείας ἐσταλ-
’ Ἰλλ᾽ ” A tA A A ’ 4
μένον, ἀλλ᾽ ἔμπαλιν ἱλαρὸν καὶ γαληνίζον, μεστὸν

γηθοσύνης καὶ χαρᾶς: ὑφ᾽ ὧν πολλάκις προήχθη
1 Mss. ἀγάγη. 2 ss. ἴσχυσιν. 3 Mss. αὐχμηρὸν.

α See App. p. 498. "
> Or “‘ based on another and different form of the argument
from etymology.” See App. p. 498.

298

NOAH’S WORK AS A PLANTER, 163-167

got its name, because it was the custom of
the men of earlier times to indulge in wine
“ after sacrificing.”* Now with whom, I ask, would
the mode of using strong drink just described be
more in keeping than with wise men, with whose
character the act which precedes the drunkenness,
namely the act of sacrificing, is also in perfect accord ?
For we may venture to say that there is not a single
bad man who really performs a sacrificial act, even
though he lead to the altar in unceasing procession
ten thousand bullocks every day ; for in his case the
mind, the most essential victim, is a blemished thing,
and no blemish may come into contact with an altar.

Such is a second argument put forward to shew
that getting drunk is not a thing inconsistent with
moral excellence. XL. There is a third, possessing
etymological plausibility ® in a very high degree.
For some hold that drunkenness is so termed,
not only because it follows the performance of
sacrifice, but because it is also the cause of a

164

165

letting go or release of soul. It is to 166

give .vent to many sins that the reasoning faculty
of fools is let go, but that of sensible men for
the enjoyment of relaxation, cheerfulness, and
good spirits; for the wise man becomes a more
genial person after indulging in wine than when
he is sober, and accordingly we should not be wrong
in asserting on this ground as well as on those others
that he will get drunk. We must re-
mark furthermore that the countenance of wisdom
is not scowling and severe, contracted by deep
thought and depression of spirit, but on the contrary
cheerful and tranquil, full of joy and gladness,
feelings which often prompt a man to be sportive and

299

167

PHILO

τις οὐκ ἀμούσως. παῖξαί τι καὶ χαριεντίσασθαι,
παιδιὰν μέντοι τῇ σεμνότητι καὶ σπουδῇ καθάπερ

ἐν ἡρμοσμένῃ λύρᾳ φθόγγοις ἀντιφώνοις εἰς ἑνὸς
168 μέλους κρᾶσιν συνηχοῦσαν. κατὰ γοῦν
τὸν ἱερώτατον 1 Μωυσῆν τέλος ἐστὶ σοφίας παιδιὰ
καὶ γέλως, ἀλλ᾽ οὐχ ἃ τοῖς νηπίοις ἄνευ φρονή-
σεως πᾶσι μελετᾶται, ἀλλ᾽ ἃ τοῖς ἤδη πολιοῖς οὐ
χρόνῳ μόνον ἀλλὰ καὶ βουλαῖς ἀγαθαῖς γεγονό-
σιν. οὐχ ὁρᾷς ὅτι τὸν αὐτηκόου καὶ αὐτομαθοῦς
καὶ αὐτουργοῦ τῆς ἐπιστήμης ἀρυσάμενον οὐ μετ-
έχοντα γέλωτος, ἀλλ᾽ αὐτὸν γέλωτα εἶναί φησιν;
169 οὗτός ἐστιν σαάκ, ὃς ἑρμηνεύεται γέλως, ᾧ
παίζειν μετὰ τῆς ὑπομονῆς, ἣν “Ῥεβέκκαν Ἑβραῖον
[356] καλοῦσιν, ἃ ἁρμόττει. XLI. τὴν δὲ | θείαν παιδιὰν τῆς
ψυχῆς ἰδιώτῃ μὲν οὐ θέμις ἰδεῖν, βασιλεῖ δὲ ἔξεστιν,

ᾧ πάμπολυν χρόνον παρῴκησεν, εἰ καὶ μὴ πάντ᾽
ἐνῴκησε τὸν αἰῶνα, σοφία. προσαγορεύεται οὗτος
᾿Αβιμέλεχ, ὃς διακύψας τῇ θυρίδι, τῷ διοιχθέντι
καὶ φωσφόρῳ τῆς διανοίας ὄμματι, τὸν ᾿Ισαὰκ εἶδε
παίζοντα μετὰ “Ῥεβέκκας τῆς vanes αὐτοῦ.
170 τί γὰρ ἄλλο ἐμπρεπὲς" ἔργον
σοφῷ ἢ τὸ παίζειν καὶ γανοῦσθαι καὶ συνευφραί-
νεσθαι τῇ τῶν καλῶν ὑπομονῇ; ἐξ ὧν ὅτι καὶ
μεθυσθήσεται δῆλόν ἐστι τῆς μέθης ἠθοποιούσης
καὶ ἄνεσιν καὶ ἀφέλειαν" ἐργαζομένης" ὁ γὰρ
111 ἄκρατος τὰ τῇ φύσει προσόντα ἐπιτείνειν καὶ

1 mss. ἐμπρέτπει. .
2 mss. ὠφέλειαν: so Wend.: ἀφέλειαν is Mangey’s con-
jecture.

300

NOAH’S WORK AS A PLANTER, 167-171

jocular in a perfectly refined way. Such sportive-
ness is in harmony with a dignified self-respect, a
harmony like that of a lyre tuned to give forth a
single melody by a blending of answering notes.

Moses, at all events, holiest of men,
shews us that sport and merriment is the height of
wisdom, not the sport which children of all sorts
indulge in, paying no heed to good sense, but such as
is seen in those who are now become grey-headed not
only in respect of age but of thoughtfulness. Do you
not observe that when he is speaking of the man who
drew directly from the well of knowledge, listening
to no other, learning through no other, resorting
to no agency whatever, he does not say that he had
a part in laughter, but that he was laughter itself ?

168

I am speaking of Isaac, whose name means 169

“laughter,” and whom it well befits to sport with
“patient waiting,’ who is called in Hebrew
“Rebecca.” XLI. For the sacred sporting of the soul
is a sight not permissible to an ordinary citizen,
but it is open to ἃ Κίηρ, with whom wisdom was for
a very long time a guest, if indeed she did not make
him her permanent abode. The name of this king
is Abimelech. He looked out at the window, the
mind’s eye wide-opened and admitting light, and
saw Isaac sporting with Rebecca his wife (Gen.

xxvi. 8). What other occupation is 170

seemly for a wise man rather than bright sportive-
ness and making merry in the company of one
who waits patiently for all that is beautiful?
Hence it is evident that he will get drunk also,
seeing that drunkenness benefits the character,
saving it from overstrain and undue intensity.
For strong drink is likely to intensify natural tend-

301

171

172

173

174

PHILO

σφοδρύνειν ἔοικεν εἴτε καλὰ εἴτε Kal τὰ ἐναντία,
καθάπερ καὶ πολλὰ τῶν ἄλλων: ἐπεὶ καὶ χρήματα
αἴτια μὲν ἀγαθῶν «ἀγαθῷ», κακῷ δέ, ws ἔφη
τις, κακῶν: καὶ πάλιν δόξα τοῦ μὲν ἄφρονος τὴν
κακίαν ἐπιφανεστέραν, τοῦ δὲ δικαίου τὴν ἀρετὴν
εὐκλεεστέραν ἐπιφαίνει. οὕτως οὖν καὶ ὁ ἄκρατος
ἀναχυθεὶς τὸν μὲν πάθεσι κεχρημένον ἐμπαθέστερον,"
τὸν δὲ εὐπαθείαις εὐμενέστερον καὶ ἵλεω μᾶλλον
ἀπειργάσατο. τίς γε μὴν οὐκ οἶδεν,
ὅτι δυεῖν ἐναντίων ἐπειδὰν θάτερον εἶδος ἐφαρμόζῃ
πλείοσι, καὶ θάτερον ἐξ ἀνάγκης συμβήσεται;
οἷον λευκοῦ καὶ μέλανος ἐναντίων ὄντων, εἰ τὸ
λευκὸν ἀστείοις τε καὶ φαύλοις, καὶ τὸ μέλαν ἐξ
ἴσου δήπουθεν ἀμφοτέροις, οὐχὶ. μόνοις προσέσται
τοῖς ἑτέροις. καὶ μὴν τό γε νήφειν καὶ τὸ μεθύειν
ἐναντία, μετέχουσι δὲ τοῦ νήφειν, ὡς ὁ τῶν προ-
τέρων λόγος, ἀγαθοί τε καὶ φαῦλοι: ὥστε καὶ τὸ
μεθύειν ἑκατέρῳ τῶν εἰδῶν ἐφαρμόττει. μεθυσθή-
σεται τοιγάρτοι καὶ ὁ ἀστεῖος μηδὲν τῆς ἀρετῆς
ἀποβαλών.

XLII. Ei δ᾽ ὥσπερ ἐν δικαστηρίῳ μὴ μόνον
ταῖς ἐντέχνοις ἀποδείξεσιν, ἀλλὰ καὶ ταῖς ἀτέχνοις
λεγομέναις χρηστέον, ὧν μία ἐστὶν ἡ διὰ τῶν
μαρτυριῶν, πολλοὺς καὶ εὐδοκίμους μαρτυροῦντας
παρεξόμεθα παῖδας ἰατρῶν καὶ φιλοσόφων, οὐ
λόγοις μόνον ἀλλὰ καὶ γράμμασι τὴν μαρτυρίαν
σημαινομένους. μυρίας γὰρ ἀπο ελοίπασι συν-
τάξεις ἐπιγράψαντες περὶ μέθης, ἐν αἷς περὶ ψιλῆς
αὐτὸ μόνον χρήσεως οἴνου σκοποῦσιν, οὐδὲν περὶ

1 mss. εὐπαθέστερον.

@ See App. p. 498. > See App. p. 499.

302

NOAH’S WORK AS A PLANTER, 171-174

encies, whether good or the reverse, just as many
other things do. Money, it has been said, is the
cause of good things to a good man, of evil things
to a bad man. Fame again makes the fool’s badness
more conspicuous, while it causes a brighter glory
to rest upon the virtue of the righteous man. On
this principle, therefore, a lavish use of strong drink
places the man who has given the rein to his
passions more completely at their mercy, while it
makes him who has cherished right feelings* more
kindly and well disposed. Again, all 172
know that when one of two opposite predicates is
applicable to two or more sets of people, 1t can-
not but be that the other is applicable also. For
instance, black and white are opposites. If white
is predicable of bad and good, black too will of course
be equally so of both, not only of one of the two
sets. So too soberness and drunkenness are opposites,
and both bad and good men, so our forefathers
said, partake of soberness. It follows that drunken-
ness also is predicable of both sorts. Accordingly
the man of moral worth will get drunk as well as
other people without losing any of his virtue.

XLII. If, just as in a court of law, we are to make 173
use, not only of the fe or dialectical proofs, but
also of the modes of persuasion that are called
“‘inartistic,?”” one of which is that which employs
evidence, we shall call as witnesses many distin-
guished physicians and philosophers, who ratify
their evidence by writings as well as by words. For 174
they have left behind them innumerable treatises
bearing the title ‘‘ Concerning drunkenness,”’ in
which they deal with nothing but the subject of
drinking wine at all, without adding a word of inquiry

303

PHILO

τῶν ληρεῖν εἰωθότων προσεξετάζοντες, ἀλλ᾽ ὅλον
τὸ παροινίας παραπέμψαντες εἶδος: ὥστε καὶ
παρὰ τούτοις σαφέστατα ἀνωμολογῆσθαι, ὅτι τὸ
μεθύειν ἦν τὸ οἰνοῦσθαι. οἴνου δὲ σπάσαι πλείονος
οὐκ ἂν εἴη χεῖρον ἐν καιρῷ σοφόν: οὐ τοίνυν
[856] διαμαρτησόμεθα | λέγοντες ὅτι μεθυσθήσεται.
115 ᾿Ἐπεὶ δὲ οὐδεὶς καθ᾽ αὑτὸν ἀγωνιζόμενος ἀ ἀναγρά-
φεται νικῶν, εἰ δὲ ἀγωνίζεται, σκιαμαχεῖν μᾶλλον
ἂν εἰκότως δόξαι, ἀνάγκη καὶ τοὺς τὸ ἐναντίον
κατασκευάζοντας λόγους εἰπεῖν, ἵνα δικαιοτάτη
γενηθῇ κρίσις, μηδετέρου μέρους ἐξ ἐρήμου κατα-
116 δικασθέντος. ἔστι δὲ πρῶτος καὶ δυ-
νατώτατος οὗτος" εἰ τῷ μεθύοντι οὐκ ἂν τις
εὐλόγως. λόγον ἀπόρρητον παρακατάθοιτο, «τῷ
δὲ ἀστείῳ παρακατατίθεται», οὐκ ἄρα μεθύει ὁ
ἀστεῖος. ᾿ἀλλ᾽ οὖν" πρὶν ἢ τοὺς ἄλλους ἑξῆς συν-
είρειν, ἄμεινον καθ᾽ ἕκαστον τῶν προτεινομένων
ἀντιλέγειν, ἵνα μὴ μακρηγοροῦντες ἐπὶ πλέον
177 διοχλεῖν δοκῶμεν. φήσει δή τις ἐναν-
τιούμενος, ὅτι κατὰ τὸν λεχθέντα λόγον 6 σοφὸς
οὔτε μελαγχολήσει ποτὲ οὔτε κοιμηθήσεται οὔτε
συνόλως ἀποθανεῖται' ᾧ δὲ μὴ συμβαΐίνει τι τοιοῦ-
τον, ἀψυχόν ἐστιν Ἃ θεῖον, ἄνθρωπος δὲ οὐκ ἂν
εἴη τὸ παράπαν. τὴν γὰρ ἀγωγὴν" τοῦ λόγου
μιμησάμενος ἐφαρμόσει τὸν “τρόπον τοῦτον τῷ
μελαγχολῶντι ἢ κοιμωμένῳ ἢ ἀποθνήσκοντι" οὐκ
ἄν τις εὐλόγως λόγον ἀπόρρητον τῷ τοιούτῳ παρα-
κατάθοιτο, τῷ δὲ σοφῷ εὐλόγως: οὐτ᾽ dpa® μελαγ-
χολᾷ οὔτε κοιμᾶται οὔτε ἀποθνήσκει 6 σοφός.
1 mss. dp’ οὖν. 2 MSS, τὴν παραγωγὴν.
. 3 Mss. οὐ yap.
a See App. p. 499.
304

NOAH’S WORK AS A PLANTER, 174-177

regarding those who are in the habit of losing their
heads ; thus giving the go-by altogether to intoxi-
cation as an aspect of the subject. Thus we find
in these men too the most explicit acknowledge-
ment that drunkenness was suffering from the effects
of wine. But there would be nothing amiss in a wise
man quaffing wine freely on occasion: we shall not
be wrong, then, in saying that he will get drunk.
But, since no one is registered as victor if he has no
antagonist, and anyone engaged in such a contest
would naturally be considered rather to be fighting
a shadow, we must needs mention the arguments
maintaining the contrary, in order that a perfectly
fair decision may be reached, neither side being
condemned by default. Of such argu-
ments the first and most weighty is this.* If one
would not act reasonably in entrusting a secret to a
drunken man, and does entrust secrets to a good
man, it follows that a good man does not get drunk.
Well now, instead of the whole series of arguments
one after another, it will be better, as each is advanced,
to answer it, that we may not seem tedious through
making too long a story of it. A man may
counter the arguments just mentioned by saying that
according to it the wise man will never be melancholy,
never fall asleep, in a word, never die. But he whom
nothing of this sort befalls would be an inanimate thing
or a Divine Being, certainly not a man. For repro-
ducing the conduct of the argument, he will apply it
in this way to the case of the melancholy or sleeping or
dying man: No one would act reasonably in entrusting
a secret to one in such case, but would act reasonably
in doing so to a wise man: therefore a wise man
never falls into melancholy, or goes to sleep, or dies.

305

175

176

177

ON DRUNKENNESS
(DE EBRIETATE)

ANALYTICAL INTRODUCTION

Tuis treatise @ like its two predecessors is founded on
Gen. ix. 20-29, particularly the last words, ‘‘ And
(Noah) drank of the wine and was drunken.” Philo,
however, from the first breaks away from this text
and, having discussed at the end of the De Plantatione
the various philosophical views on drunkenness,
proceeds to consider the views of Moses on the sub-
ject. He lays down that Moses uses wine as a symbol
for five things : (1) foolishness or foolish talking ; (2)
complete ‘‘insensibility’’®; (8) greediness*; (4)
cheerfulness and gladness ; (5) nakedness (1-5). He
then gives a short introductory explanation of each
of these, dwelling particularly on one aspect of

4 Both Jerome and Eusebius state that there were two
treatises περὶ μέθης. Whether ours is the second of them,
the De Plant. being the first (or perhaps De Plant. 134-end
together with what has evidently been lost at the end of that
treatise) or ours is the first, and the second contained the
discussion of γυμνότης (see note 6 on opposite page) is an open
question. The general opinion is in favour of the latter
alternative. Adler, however, in his Studien zu Philon von
Alexandreia has recently argued for the former.

δ This word, though by no means wholly satisfactory,
seems the best equivalent for ἀναισθησία with which Philo
generally couples παντελής. Literally ἀναισθησία is the
stupor of complete intoxication, but “* stupor ”’ is not appro-
priate when the ἀναισθησία is transferred to the moral or
mental sphere.

¢ Presumably, in general, any insatiable desire. But Philo
in his later treatment reduces it to γαστριμαργία or gluttony.

308

ON DRUNKENNESS

“nakedness” as the truth which strips off all dis-
guises from virtue and vice, and this leads to a short
digression on the mutually exclusive nature of these
two (6-10), a thought evidently suggested by Socrates’
fable of Pleasure and Pain in the Phaedo. He then
proceeds to a detailed consideration of these ἔνε,"
though as a matter of fact only the first three are
treated in what has come down to us.?

J. First, “folly ” or “foolish talking.” This with its
digressions occupies from § 11 to § 153. Its chief cause
is ἀπαιδευσία, that is defiance of or unsusceptibility
to all educating influences (11-12). How abhorrent
this is to Moses is shewn by the law in Deut. xxi.
that the parents of a rebellious and profligate son
must bring him for judgement before the elders. The
development of this illustration occupies sections 13-
98. This rebellious son, the type of the ἀπαίδευτος,
has four charges brought against him by his parents,
disobedience, contentiousness, “riotous feasting ”’
and wine-bibbing (13-14). The two first are dis-
tinguished as being the one passive, the other active
(15-19). In dealing with the third Philo ignores the
derived meaning—riotous feasting—of the obscure

¢ The first three are clearly evil, while the fourth (gladness)
is wholly good. As for ‘‘ nakedness,”’ if the reading adopted
in the text of § 4 is right, it is regarded as applicable to folly
and ignorance and this will agree with Leg. All. ii. 54. On
the other hand it is to be noted that the ‘* causes ”’ of naked-
ness in § 8 are either good or neutral.

> But not only does Philo promise to discuss all the five,
but the opening words of De Sobrietate shew that there actu-
ally was such a discussion. Whether, however, “ gladness ”’
was treated at any length may be doubted. Philo may have
passed it over rapidly, noting that while Moses used wine
as a symbol for it, it could not be associated with drunken-
ness. Indeed there is a hint of such a view in § 223.

309

PHILO

word συμβολοκοπεῖν and confines himself to what he
supposes to be the original meaning. Of the two
elements of which it is compounded he takes the first
συμβολαί to represent “ contributions” or “‘ com-
binations ” for evil, while the other (κόπτειν) shews
the ‘ cutting ᾿ or destructive force of these contri-
butions (20-24), against which we are warned in the
words, “‘ Thou shalt not follow a multitude to do
evil’ (25). The fourth charge that he is “‘ fired with
wine ” (oitvodAvyet) represents a state in which the
ἀπαιδευσία is inflaming the man’s whole nature (27).
That his natural protectors, his parents, should be
his accusers is the just punishment of such a one
(28-29). But“ parents ”’ means more than the literal
father and mother. In one sense our father is God
and our mother God’s Wisdom, parents whose mer-
cies and judgements alike are greater than we can
receive (30-32). In another sense the father is
‘right reason’ or philosophy, while the mother is
custom, convention and secular education (33-34).¢
This idea Philo proceeds to develop (33-92) in what is,
in spite of minor extravagances, a really fine allegory
and does much to redeem the general inferiority of
this treatise. These parents have four kinds of
children, (1) and (2) those who obey one parent but
not the other, (3) those who obey both, (4) those
who obey neither (35). We first deal with those who
disregard the father and love the mother, z.e. the
votaries of convention. They are typified, first by
Jethro here, as always in Philo, “ the man of super-

* Philo’s conception of the ‘ Encyclia’’ here seems to
differ somewhat from his general view. Usually they are
to be valued as an introduction to the higher παιδεία, ἐ.6.

philosophy. Here they are mainly a training in the conven-
tional life.

310

ON DRUNKENNESS

fluity’’ or “ unevenness ” (36). The special sayings
of his selected here are his advice to Moses on the
conduct of his business in Exod. xviii. and his refusal
to follow Israel in Num. x., and even his saying, “ Now
I know that the Lord is great above all gods ”’ is
turned to his discredit on the grounds that “ now ”’
should be “ always ” and that he still ascribes reality
to non-existent gods (37-45). The second example
of this class is Laban, the admirer, as always, of the
material and external, but his special error is his
saying ‘‘it is not our custom to give the younger
(Rachel) before the elder (Leah),” for the younger
daughter, the learning of the schools, should precede
in time the elder, philosophy—and Jacob's reply to
Laban is perversely construed to mean that he will
never leave Leah (46-53). Some other texts are
enlisted to shew the inferiority of the feminine
element in mankind, as exemplified in Rachel, and
her words about the “ manner of women ” in Gen.
xxxi. (54-64), and we pass on to the next class, the
father-lovers, the despisers of convention and follow-
ers of right reason only. These are especially repre-
sented by the Levites, who ignore and even as in
Exod. xxxii. slay their kinsfolk and thus are murderers
in the eyes of the conventional world, though not in
the eyes of divine reason (65-67). The kinsfolk, etc.,
are interpreted to mean the body, the senses and
rhetorical eloquence, all of which are sacrificed by the
father-lover, and the final example of this class is
Phinehas who slew the Midianitish woman (Num.
xxv.) and whose story is interpreted in the same
allegorical way with a short meditation on the rewards
he received of “ peace and priesthood ”’ (73-76).

The class of those who reject both parents receives

VOL. III L 311

PHILO

the appropriate denunciation (77-79) and we finally
come to those who reverence both. Here we may
be surprised to find that Philo after all regards this
as the perfect way, in spite of his high praise of the
pure philosopher (80-81). This obedience to both
right reason and custom is held to deserve the name
of Israel which supersedes that of Jacob (82-84), and
Moses has approved this twofold excellence, in his
institution of an external as well as an internal altar,
and the two different robes for the priest. These
robes are respectively simple and ornate, and the
second shews us that life has many aspects (85-87).
For true wisdom shews itself in various forms not
only in religion, but also in the physical sciences, in
ethics and politics and in social activities (88-92).
That the two parents have other children besides the
disobedient one is deduced from the phrase “ this our
son”’ and Philo takes various examples of such chil-
dren from the great names of the Pentateuch (73-94).

Philo now once more denounces the wickedness of
the disobedient son and compares him to the de-
generate Israelites who worshipped the golden calf,
and thus he is led to quote the words of Joshua on
that occasion, ‘‘ There is a voice of war in the camp
... And Moses’ reply, “ that the sounds are not
those of victory or defeat, but those of the wine-feast
of men who shout over the wine that I hear ”’ (95-96).
This quotation carries Philo away at once to a dis-
quisition on its various phrases. “ There is a voice
in the camp ”’ signifies the tumult of passion in the
camp of human life (97-104), and some illustrations of
this thought are given (97-104). “It is not the voice
of might (or “ victory ’’) ” suggests a comparison with
the words of Abraham after his victory over the nine

312

ON DRUNKENNESS

kings (z.e. the four passions and the five senses), and
this involves an explanation of Abraham’s refusal to
accept reward from the King of Sodom, as the wise
soul’s refusal to accept from any but God and a re-
buke to idolaters (105-110). Another song of victory
is that of Moses over Pharaoh’s host (111) and the
“ Song of the Well ” in Num. xxi. (112-113) which in
its turn leads to a discussion of the allegorical mean-
ing of various phrases in the speech of the victorious
captains in Num. xxxi., particularly of “ each one
gave what he had found ” (114-120). The “ voice of
the defeated ”’ is passed over rapidly as indicating
weakness rather than wickedness, and contrasted
with the voice of those who shout over (or “ lead ”’)
the wine, which voice indicates the deliberate mad-
ness of evil (121-123). Thus we are brought back for
a moment to the main thought of drunkenness as
moral folly, and reminded that freedom from this is
true priesthood (124-126). This was the inner mean-
ing of the command to Aaron to abstain from wine
when he approached the tabernacle or the altar
(127-129). In the literal sense this is sound enough,
for what can be worse than a drunken worshipper
(130-131), but in the deeper sense the tabernacle
is the ‘‘ idea” of incorporeal virtue, and the altar
that of the particular virtues, and to him who
approaches either of these folly is not so much for-
bidden as impossible (132-139). Similar morals are
drawn from the concluding words of the same
passages (140-143), and also from Samuel’s lifelong
abstinence (143-144), and the mention of Samuel
leads to some thoughts on the words of Hannah
(t.e. Grace) to those who thought her drunk, “1 have
drunk no wine and I will pour out my soul before

313

PHILO

the Lord,” in which we have a parable of the truth
that the “ joy ” of grace is as the Bacchant’s inspira-
tion and that freedom from folly makes the soul a
fitting libation to God (145-152). This concludes the
discussion of drunkenness as spiritual folly produced
by ἀπαιδευσία (153).

IJ. The second thing for which wine stood as a
symbol was, we saw, “stupor” or “ insensibility,”
and in the mental or moral sphere this is ignorance,
which stands to the mind as blindness or deafness
to the body, while knowledge is the eye and ear of
the soul (154-161). But we must distinguish two
kinds of ignorance, one mere non-knowledge, the
other the belief that we know, when we do not
(162-163). This last is represented by Lot with his
wife, who is “ Custom ”’ ever looking back upon the
past, and his two daughters who are “ Deliberation ”’
and ‘‘ Assent.” The statement that their daughters
‘“ gave their father wine to drink ” means that the
mind is hypnotized with the belief that it can by
deliberation find out the truth and give a right judge-
ment or assent, whereas in reality nothing of the sort
is possible even to the educated 4 (164-168). The

“ The sections which follow are very extraordinary. Philo
seeins to jettison his general dogmatic principles and to
enrol himself in the school of the Sceptics. In fact he repro-
duces so clearly several of the ‘‘ ten tropes ’’ of the famous
sceptic Aenesidemus, as given by Diogenes Laertius and
Sextus Empiricus, that he enables the historians of philo-
sophy to lay down a terminus ad quem for the date of that
philosopher, of which, till the attention of scholars was
called to these chapters, nothing more was known than that
he must have preceded Diogenes and Sextus. It will be
seen that in 193-202 he extends ἀκαταληψία or impossi-
bility of apprehension to moral questions, and thus seems
to overthrow the basis of his philosophy.

314

ON DRUNKENNESS

fact that the same objects produce at different times
different impressions on the mind shews that we
cannot base certain judgements on these impressions
(162-170). Philo then proceeds to enumerate the
causes or rather “ modes” of these uncertainties.
The first is the difference in the habits and constitu-
tion of animals, which argues that they too receive
different impressions from the same things, and with
this he joins the changes which some of them, e.g.
the chameleon and the elk, are supposed to exhibit
in different environments (171-175). The second
mode is the various feelings, likes and dislikes shewn
by mankind, in which not only does one man differ
from another, but even the individual from himself
(175-180). The third mode is the optical illusions
produced by the distances or situations of objects,
such as “ the straight staff bent in a pool ” (181-183).
The fourth is the observation that any two or more
things, while remaining the same in substance, pro-
duce totally different results according to the pro-
portions in which they are combined (184-185). The
fifth is relativity, for since we only know one thing
with reference to another, we cannot be said to know
them at all (186-189). This is illustrated by the fact
that colour, smell and the like are really the effect
of the combination of something in the object with
something in ourselves (190-191). Further, we are
warned against forming moral judgements by the fact
that on all such questions there is an infinite difference
of opinion among various nations, states and indi-
viduals which forbids us to assert with certainty that
any particular act is virtuous or not (192-197). Philo
goes on to say that while he is not surprised that the
vulgar should form positive judgements, he is sur-

315

PHILO

prised to find that philosophers can still be dogmatists
and yet come to totally different opinions on vital
questions, and he enumerates some of these, such as
whether the universe is infinite or not, created or
uncreated, ruled by providence or not, and whether
morality is the only good or whether there are numer-
ous goods (198-202). True indeed are the words of
the text “he knew not when they (the daughters)
slept and rose up,” for both the counsels and the
assents of the mind are utterly untrustworthy
(203-205).

III. The third idea suggested by wine or drunken-
ness, viz. greediness or gluttony, is treated by Philo
in a comparatively literal manner. Such allegory as
there is is chiefly drawn from the story of Pharaoh
in Genesis (Egypt as usual representing the body),
who on his birthday was reconciled with his chief
butler, thereby representing the tendency of the
sated sensualist to return to his excesses as soon as
possible (206-209). From the statement (in the Lxx)
that all the three officers of Pharaoh’s table—the chief
butler, the chief baker and the chief cook *—were
eunuchs, he draws the lesson that the ministers of
pleasure are incapable of begetting wisdom, and this
is also implied in the banishment by Moses of
eunuchs from the congregation (210-213). Further
the prefix of “ chief’’ applied in Genesis to these
three indicates the gourmand’s excessive indulgence
as compared with simple living, and Philo takes the
opportunity to give a rhetorical description of these
refinements of luxury (214-220). Also it was the
chief cupbearer (not the other two) with whom
Pharaoh was reconciled, and this shews that the

4 In the rxx Potiphar is called the “ chief cook.”
316

ON DRUNKENNESS

passion for wine is the most persistent form which
bodily indulgence takes (220-221). A text which he
quotes in connexion with this from the Song of Moses,
in which the phrase “ the vine of Sodom ”’ occurs,
brings him back to the allegorical view of drunken-
ness as the symbol of folly in general. For the fool’s
‘vine’ or his foolish desires do not produce the
gladness of true wine, but its roots are as ashes, and
the treatise concludes with the prayer that our
*“‘ vine ” may be rather that of true and fruit-bearing
instruction (222-end).

317

ΠΕΡῚ MEOH

[1.38] 1: Τὰ μὲν τοῖς “ἄλλοις φιλοσόφοις εἰρημένα περὶ
1 μέθης, ὡς οἷόν τε ἦν, ἐν τῇ πρὸ ταύτης ὑπεμνήσαμεν
βίβλῳ, νυνὶ δὲ ἐπισκεψώμεθα. τίνα τῷ πάντα μεγάλῳ
καὶ σοφῷ νομοθέτῃ περὶ αὐτῆς δοκεῖ. πολλαχοῦ
2 γὰρ τῆς νομοθεσίας οἴνου καὶ τοῦ γεννῶντος φυτοῦ
τὸν οἶνον ἀμπέλου διαμέμνηται" καὶ τοῖς μὲν
ἐμπίνειν ἐπιτρέπει, τοῖς δ᾽ οὐκ ἐφίησι, καὶ τοῖς
αὐτοῖς ἔστιν ὅτε προστάττει τἀναντία, οἴνῳ χρῆσθαί
τε καὶ μή. οὗτοι «μὲν οὖν εἰσιν οὗ τὴν μεγάλην
εὐχὴν εὐξάμενοι, οἷς δὲ a ἀκράτῳ χρῆσθαι ἀπείρηται
οἱ λειτουργοῦντες i ἱερεῖς, οἱ δὲ προσφερόμενοι τὸν
οἶνον μυρίοι τῶν ἐπ᾽ ἀρετῇ μάλιστα καὶ παρ᾽ αὐτῷ
τεθαυμασμένων. πρὶν δὲ περὶ τούτων
8 ἄρξασθαι λέγειν, τὰ συντείνοντα πρὸς τὰς κατα-
σκευὰς αὐτῶν ἀκριβωτέον. ἔστι δ᾽ ὥς γ᾽ οἶμαι
τάδε: II. σύμβολον τὸν ἄκρατον Μωυσῆς οὐχ
4 ἑνὸς ἀλλὰ πλειόνων εἶναι νομίζει, τοῦ ληρεῖν καὶ
παραπαίειν, ἀναισθησίας παντελοῦς, ἀπληστίας
ἀκορέστου καὶ δυσαρέστου, εὐθυμίας" καὶ εὐφρο-
σύνης, τῆς τἄλλα περιεχούσης καὶ πᾶσι τοῖς
1 Wendland ἐπιθυμίας. In this case δυσαρέστου would

agree with ἐπιθυμίας, and τῆς τἄλλα περιεχούσης with ev-
φροσύνης. See App. p. 500.

@ See App. p. 500.

318

ON DRUNKENNESS

I. The views expressed by the other philosophers 1
on drunkenness have been stated by me to the best
of my ability in the preceding book. Let us now
consider what the great lawgiver in his never-failing
wisdom holds on this subject. In many places of 2
his legislation he mentions wine and the plant whose
fruit it is—the vine. Some persons he permits,
others he forbids, to drink of it, and sometimes he
gives opposite orders,* at one time enjoining and at
another prohibiting its use to the same persons.
These last are those who have made the great vow
(Num. vi. 2), while those who are forbidden the use
of strong drink are the ministering priests (Lev. x. 9) ;
while of persons who take wine there are numberless
instances among those whom he too holds in the
highest admiration for their virtue. }
But before we begin to discuss these matters, we 3
must carefully investigate the points which bear
on our exposition. These points, I think, are the
following. II. Moses uses strong liquor as a symbol 4
for more than one, in fact for several, things: for
foolish talking and raving, for complete insensibility,
for insatiable and ever-discontented greediness, for
cheerfulness and gladness, for the nakedness which
embraces the rest and manifests itself in all the

VOL. III Eo 319

PHILO

[358] εἰρημένοις ἐμφαινομένης γυμνότητος ἧ τὸν Νῶε |
μεθυσθέντα φησὶ χρήσασθαι. τὸν μὲν οὖν οἶνον
ὅ λέγεται ταῦτα ἐργάζεσθαι. μυρίοι δὲ καὶ τῶν οὐ
προσαψαμένων ἀκράτου νή ειν ὑπολαμβάνοντες
τοῖς ὁμοίοις ἁλίσκονται" καὶ ἔστιν ἰδεῖν τοὺς μὲν
αὐτῶν ἀφραίνοντάς τε καὶ ληροῦντας, τοὺς δ᾽
ἀναισθησίᾳ παντελεῖ κατεσχημένους, τοὺς δὲ
μηδέποτε πληρουμένους, αἰεὶ δὲ τῶν ἀνηνύτων
διψῶντας διὰ χηρείαν ἐπιστήμης, τοὺς δ᾽ ἔμπαλιν
γανουμένους καὶ εὐφραινομένους, τοὺς δὲ τῷ ὄντι
6 γυμνουμένους. τοῦ μὲν οὖν ληρεῖν αἴτιον

e 9 , > ’ ’ 9 9 A , >
ἡ ἐπιζήμιος ἀπαιδευσία---λέγω δ᾽ οὐ THY παιδείας ἀν-
επιστημοσύνην, ἀλλὰ τὴν πρὸς αὐτὴν ἀλλοτρίωσιν--,
τοῦ δ᾽ ἀναισθητεῖν ἡ ἐπίβουλος καὶ πηρὸς ἄγνοια,
ἀπληστίας δὲ ἡ ἀργαλεωτάτη παθῶν ψυχῆς ἐπι-
θυμία, εὐφροσύνης ὲ κτῆσις ὁμοῦ καὶ χρῆσις
ἀρετῆς, γυμνότητος μέντοι πολλά, ἄγνοια τῶν
ἐναντίων, ἀκακία καὶ ἀφέλεια ἠθῶν, ἀλήθεια ἡ
τὰ τῶν συνεσκιασμένων πραγμάτων ἀνακαλυπτήρια
ἄγουσα “δύναμις, τῇ μὲν ἀπαμπίσχουσα ἀρετήν, τῇ
Ἴ δὲ κακίαν ἐν μέρει: ἅμα μὲν γὰρ οὐχ οἷον ἀπο-
δύσασθαι, ἀλλ᾽ οὐδ᾽ ἐνσκευάσασθαι ταύτας δυνατόν"
ἐπειδὰν δέ τις ἀπορρίψῃ τὴν ἑτέραν, ἐξ ἀνάγκης

τὴν ἐναντίαν ἀναλαβὼν ἐπαμπίσχεται.

8 ὥσπερ γὰρ ἡδονὴν καὶ ἀλγηδόνα φύσει μαχομένας,
ὡς ὁ παλαιὸς λόγος, εἰς μίαν κορυφὴν συνάψας ὁ

* Cf. Leg. All. ii. 54, where three kinds of nakedness are
distinguished : (a) that of the soul stripped of passion, a
state which to Philo is true joy ; (6) foolishness, as in the
case of Noah (60 f.); (c) ignorance of good and evil, as in
Adam and Eve (64 f. ).

® The two epithets are explained in §§ 150-163. Ignorance

320

ON DRUNKENNESS, 4-8

qualities just mentioned,* in which condition Noah
was, we read, when intoxicated. All these we are
told are produced by wine. Yet thousands of those 5
who never touch strong drink and consider them-
selves sober are mastered by similar emotions. We
may see them in some cases mad and foolish, in others
under the dominion of complete insensibility, in
others never filled but always thirsting for impossi-
bilities through lack of knowledge, or on the other
hand full of gladness and exultation, finally in the
true sense naked. The folly is caused by 6
indiscipline in its noxious form, by which I mean not
the mere unacquaintance with discipline but aversion
to it; insensibility is caused by ignorance (always)
blind and (often) with a will for evil ὃ ; greediness by
that most painful of the soul’s passions, lust ; while
gladness arises both from the winning and the prac-
tice of virtue. Nakedness has many causes: in-
capacity for distinguishing between moral opposites,
innocence and simplicity of manners, truth, that is,
the power which unveils © what is wrapped in ob-
scurity. At one moment it is virtue that she un-
covers, at another vice in its turn. For we cannot 7
doff both of these at the same moment any more
than we can don them. When we discard the one
we necessarily adopt and assume its opposite.

The old story 4 tells us that God when He fastened 8
the naturally conflicting sensations of pleasure and

is always blindness, but when under the delusion that it is
knowledge it is actually mischievous (§ 163).

¢ Lit. “‘ celebrating the unveiling ᾿ (of the bride), v. Dict.
of Ant. (“* Matrimonium ”

@ i.e. the fable suggested by Socrates (Phaedo 60 8) where
we have much the same phrase as here, ἐκ μιᾶς κορυφῆς συν-
ημμένω δύ᾽ ὄντε, v. note (App.) on De Gig. 56.

321

PHILO

θεὸς ἑκατέρας αἴσθησιν οὐκ ἐν ταὐτῷ, διαλλάττουσι

δὲ χρόνοις ἐνειργάσατο κατὰ τὴν φυγὴν τῆς ἑτέρας

κάθοδον τῇ ἐναντίᾳ ψηφισάμενος, οὕτως ἀπὸ μιᾶς
ῥίζης τοῦ ἡγεμονικοῦ τά τε ἀρετῆς καὶ κακίας

\TTa ἀνέδραμεν ἔρνη μήτε βλαστάνοντα μήτε

9 καρποφοροῦντα ἐν ταὐτῷ: ὁπότε μὲν γὰρ φυλλορ-
ροεῖ καὶ ἀφαυαίνεται θάτερον, ἄρχεται ἀναβλα-
στάνειν καὶ χλοηφορεῖν τὸ ἐναντίον, ὡς ὑπολαβεῖν,
ὅτι ἑκάτερον τῇ θατέρου δυσχεραῖνον εὐπραγίᾳ
στέλλεται. dv ἣν αἰτίαν φυσικώταταϊ
τὴν ᾿Ιακὼβ ἔξοδον εἴσοδον ᾿Ησαῦ παρίστησιν"

᾿ ἐγένετο "γάρ φησιν. ες ὅσον ἐξῆλθεν ᾿Ιακώβ, ἧκεν

10 ᾿Ησαῦ ὁ ὁ ἀδελφὸς αὐτοῦ. μέχρι μὲν γὰρ ἐνσχολάζει
καὶ ἐμπεριπατεῖ τῇ ψυχῇ ρόνησις, ὑπερόριος πᾶς
ὁ ἀφροσύνης ἑταῖρος ἐκτετό ευται' ἐπειδὰν δὲ
μεταναστῇ, γεγηθὼς. κάτεισιν ἐ ἐκεῖνος, τῆς πολεμίου
καὶ δυσμενοῦς δι᾿ ἣν ἠλαύνετο καὶ ἐφυγαδεύετο
μηκέτι τὸν αὐτὸν _X@pov οἰκούσης.

11 III. Τὰ μὲν οὖν ὡσανεὶ προοίμια τῆς «“ραφῆς
ἀρκούντως λέλεκται, τὰς δ᾽ ἀποδείξεις ἑκάστων
προσαποδώσομεν, ἀπὸ τοῦ πρώτου πρῶτον ἀρξά-

[359] μενοι διδάσκειν" τὴν τοίνυν ἀπαιδευσίαν «τοῦ» |

ληρεῖν καὶ ἁμαρτάνειν αἰτίαν ἔφαμεν εἶναι καθάπερ

12 μυρίοις τῶν ἀφρόνων τὸν πολὺν ἄκρατον. ἀπαι-
δευσία γὰρ τῶν ψυχῆς ἁ ἁμαρτημάτων, εἰ δεῖ τἀληθὲς
εἰπεῖν, τὸ ἀρχέκακον, ἀφ᾽ ἧς ὥσπερ ἀπὸ πηγῆς
ῥέουσιν at τοῦ βίου πράξεις, πότιμον μὲν καὶ
σωτήριον οὐδὲν οὐδενὶ νᾶμα ἐκδιδοῦσαι" τὸ παράπαν,
ἁλμυρὸν δὲ νόσου καὶ φθορᾶς τοῖς χρησομένοις

1 Mss. φυσικωτάτην.
2 Wendland ἐκδιδοῦσα with some mss. See App. p. 500.

322

ON DRUNKENNESS, 8-12

pain under a single head, caused them to be felt at
different times and not at the same moment, and thus
decreed that the banishment of the one should in-
volve the restoration of the other. Just in the same
way, from a single root in our dominant part spring
the two shoots of vice and virtue, yet never sprouting
or bearing fruit at the same moment. For when one
sheds its leaves and withers, its opposite begins to
exhibit new life and verdure, so that we might
suppose that each shrinks and shrivels in resentment
at the thriving of the other. And so it is
in full agreement with philosophical truth that Moses
represents the outgoing of Jacob as being the in-
coming of Esau. “ It came to pass,” he says, “ that
as soon as Jacob went out Esau his brother came in”
(Gen. xxvii. 30).4 For so long as prudence has its
lodging and scene of action in the soul, so long is
every friend of folly an outcast from her borders.
But when prudence has changed her quarters, the
other returns with glee now that the bitter enemy,
who caused his expulsion and life of exile, no longer
dwells where he did.

III.’ So much then for what we may call the pre-
liminaries of our treatise. I will now proceed to the
demonstration of each head beginning with the first.
Well, we agreed that indiscipline was the cause of
folly and error, as wine when taken in large quan-
tities is to so many foolish persons. Indiscipline is
indeed the prime cause of the soul’s errors, and from
it as from a spring flow those actions of our lives
which give to none any sweet and salutary stream,
but only briny waters fraught with plague and
destruction to those who use them.

@ We have the same use of the text in De Sac. 135.
323

—

_—

l

PHILO

13 αἴτιον. οὕτως γοῦν κατὰ ἀναγώγων
καὶ ἀπαιδεύτων 6 ὁ νομοθέτης φονᾷ, ὡς κατ᾽ οὐδενὸς
ἴσως ἕτέρου. τεκμήριον δέ: τίνες εἰσὶν οὗ μὴ
ἐπιτηδεύσει μᾶλλον ἢ φύσει σύμμαχοι παρά τε
ἀνθρώποις καὶ ἐν τοῖς ἄλλοις γένεσι τῶν ζῴων;
ἀλλ᾽ οὐδὲ μανεὶς ἑτέρους ἂν εἴποι τις ἢ τοὺς τοκέας
εἶναι" κήδεται γὰρ ἀδιδάκτῳ τῇ φύσει. τὸ πεποιηκὸς
αἰεὶ τοῦ “γενομένου, καὶ σωτηρίας αὐτοῦ καὶ δια-
μονῆς τῆς εἰσάπαν πρόνοιαν ἔχει.

14 IV. τοὺς οὖν ἐκ φύσεως συναγωνιστὰς ὑπάρχοντας
εἰς ἐχθρῶν μετελθεῖν τάξιν ἐσπούδασε κατηγόρους
ἐπιστήσας τοὺς δεόντως ἂν συναγορεύοντας, πατέρα
καὶ μητέρα, ἵν᾽ ὑφ᾽ ὧν εἰκὸς ἦν σῴζεσθαι μόνων
παραπόλωνται" ἐὰν γάρ τινι φησίν “vids ἦ
ἀπειθὴς καὶ ἐρεθιστὴς οὐχ ὑπακούων φωνῆς πατρὸς
καὶ μητρός, καὶ παιδεύωσιν αὐτὸν καὶ μὴ εἰσακούῃ
αὐτῶν, συλλαβόντες αὐτὸν ὁ πατὴρ αὐτοῦ καὶ ἡ
μήτηρ ἐξάξουσιν εἰς τὴν γερουσίαν τῆς πόλεως
αὐτοῦ καὶ ἐπὶ τὴν πύλην τοῦ τόπου αὐτοῦ, καὶ
ἐροῦσι τοῖς ἀνδράσι τῆς πόλεως αὐτῶν: 6 υἱὸς
ἡμῶν οὗτος ἀπειθεῖ καὶ ἐρεθίζει, οὐκ εἰσακούει
τῆς φωνῆς ἡμῶν, συμβολοκοπῶν οἰνοφλυγεῖ. καὶ
λιθοβολήσουσιν αὐτὸν οἱ «ἄνδρες. τῆς πόλεως, καὶ
ἐξαρεῖς τὸν πονηρὸν ἐξ ὑμῶν αὐτῶν.᾽

1 οὐκοῦν at κατηγορίαι ἀριθμῷ τέτταρες, ἀπείθεια
καὶ “ἐρεθισμὸς καὶ συμβολῶν εἰσφορὰ καὶ μέθη.
μεγίστη δ᾽ ἡ τελευταία παραύξησιν ἀ ἀπὸ τῆς πρώτης
ἀπειθείας λαβοῦσα: ἀρξαμένη γὰρ ἀφηνιάζειν ἡ

* Or ‘should be the sole workers of his ruin’’; μόνων may
perhaps be taken with both verbs.

> See App. p. 500.

¢ Lit. “* paying of contributions.”

324

ON DRUNKENNESS, 13-15

Thus it is against the untrained and undisciplined
more perhaps than against any other person that the
lawgiver breathes slaughter. Here is our proof.
Who play the part of protectors not so much by
acquired habit as by nature amongst humankind and
every other kind of animal? Surely it is the parents.
Not even a madman would give a different answer.
For nature ever instinctively prompts the maker to
care for what he has made, and to take thought for
its preservation and perpetual maintenance.

IV. Now when Moses set up those who would prop-
erly plead the cause of an offender, namely his father
and mother, to appear as his accusers, thus providing
that those who might be expected to preserve him
against all others should actually work his ruin,* he
shewed his desire that these natural supporters should
be converted into enemies. “ For if anyone,’ he
says, ‘‘ has a disobedient and contentious son who
does not listen to the voice of his father and mother,
and they discipline him and he does not hearken to
them, his father and mother shall take him and bring
him forth to the assembly of the elders of his city
and to the gate of his place, and shall say to the men
of their city, ‘ This our son is disobedient and con-
tentious, he does not listen to our voice, he is a
riotous liver ὃ and a wine-bibber,’ and the men of the
city shall stone him with stones and thou shalt
remove the evil one from among yourselves ” (Deut.
xxi. 18-21). We see then that the accusa-
tions are four in number, disobedience, contentious-
ness, participation in riotous feasting ὁ and drunken-
ness. But the last is the chief, rising to a climax
from the first, disobedience. For when the soul has
begun to cast off the reins and taken its onward

325

13

PHILO

4 ~ 4 A ’
ψυχὴ καὶ προελθοῦσα διὰ ἔριδος καὶ φιλονεικίας
4
ἐπὶ ὕστατον ὅρον ἔρχεται, μέθην, τὴν ἐκστάσεως
καὶ παραφροσύνης αἰτίαν. ἑκάστης δὲ τῶν κατη-
“- A A A > A
γοριῶν τὴν δύναμιν ἰδεῖν ἀναγκαῖον τὴν ἀρχὴν
“~ ,
ἀπὸ τῆς πρώτης λαβόντας.
A i A
16 V. ᾿Ανωμολόγηται τοίνυν περιφανῶς, ὅτι τὸ
A ~ A A ,
εἴκειν Kal πειθαρχεῖν ἀρετῇ καλὸν καὶ συμφέρον,
“- A ,
ὥστε τὸ ἀπειθεῖν ἔμπαλιν αἰσχρὸν καὶ od μετρίως
. 4 “A
ἀλυσιτελές" τὸ δὲ δὴ Kal ἐρεθίζειν ὑπερβολὴν πᾶσαν
~ A A ,
κεχώρηκε τοῦ δεινοῦ: 6 yap ἀπειθὴς τοῦ φιλέριδος
3 \ “--
ἧττον μοχθηρός ἐστιν, 6 μὲν αὐτὸ μόνον τῶν προσ-
A A ’
ταττομένων ἀλογῶν, 6 δὲ καὶ τοῖς ἐναντίοις
3 A A ’
17 ἐγχειρεῖν σπουδὴν πεποιημένος. φέρε
3 “A >
δ᾽ ws ἔχει τοῦτο θεασώμεθα: νόμου κελεύοντος, εἰ
4 A A a A A ~ > /
[360] τύχοι, τοὺς | γονεῖς τιμᾶν, 6 μὲν μὴ τιμῶν ἀπειθής,
ε δ᾽ 3 "ἢ NY \ “λ ~ Ν νῷ
ὁ δ᾽ ἀτιμάζων φίλερις. καὶ πάλιν τοῦ τὴν πατρίδα
A “A
σῴζειν ὄντος δικαίου τὸν μὲν πρὸς αὐτὸ τοῦτο
3 ’ > On A > 4 \ ὃ ὃ ,
ὄκνῳ χρώμενον ἀπειθῆ, τὸν δ᾽ ἔτι καὶ προδιδόναι
’,. ’ [χὰ
18 διεγνωκότα δύσεριν καὶ φιλόνεικον λεκτέον. ὅ τε
A A
μὴ χαριζόμενός τισιν ἐναντιούμενος TH φάσκοντι
δεῖν ὠφελεῖν ἀπειθεῖ, ὁ δὲ πρὸς τῷ μὴ χαρίζεσθαι
\ @ λ 4 9 A 3 ~ μὴ ὃ 3 4
Kat ὅσα βλάβης ἐστὶν ἐμποιῶν ἔριδι ἐπαιρόμενος
> + ’
ἀνίατα ἐξαμαρτάνει. καὶ μὴν ὅ γε ἱερουργίαις
A A ” ° A 3 ’ > ’ A
καὶ Tots ἄλλοις ὅσα πρὸς εὐσέβειαν ἀναφέρεται μὴ
χρώμενος ἀπειθεῖ προστάξεσιν, ἃς 6 νόμος εἴωθε
A A
περὶ τούτων προστάττειν, ἀνερεθίζει δ᾽ 6 πρὸς
’ . 93
τοὐναντίον, ἀσέβειαν, ἀποκλίνας καὶ ἀθεότητος

826

ON DRUNKENNESS, 15-1

course through strife and dissension, it reaches its
utmost limit in drunkenness, which produces frenzy
and madness. We must take these accusations one
by one and observe their full meaning, beginning with
the first.

V. We have it as a clear and admitted fact that 16
submission and obedience to virtue is noble and
profitable, and the converse follows, that disobedience
is disgraceful and in a high degree unprofitable. But
if contentiousness is added to disobedience, it in-
volves a vast increase of the evil. The disobedient
man is not on so low a moral level as the quarrelsome
and strife-loving man, since he merely disregards the
commands he receives and nothing more, while the
other takes active pains to carry out what is opposed
to these commands. Let us consider how 17
this shews itself. The law, to take one instance,
bids us honour our parents ; he then who does not
honour them is disobedient, he who actively dis-
honours them is ἃ strife-lover. Again, itis a righteous
action to save one’s country. He who shirks this
particular duty is to be classed as disobedient, he
who actually purposes to betray it as a man of strife
and contention. So too one who fails to do a kind- 18
ness to his neighbour, in opposition to another who
tells him that it is his duty to give help, is disobedient.
But one who, besides withholding his kindness, works
all the harm he can is moved by the spirit of strife
to deadly error. And again the man who fails to
make use of the holy rites and all else that relates to
piety is disobedient to the commandments which law
and custom regularly prescribe in these matters, but
rebellious or strife-stirrer is the name for him who
turns aside to their direct opposite, impiety, and

327

PHILO

19 εἰσηγητής. VI. οἷος ἦν 6 φάσκων
τίς ἐστιν οὗ ὑπακούσομαι; " καὶ πάλιν “οὐκ οἷδα
τὸν ,κκύριον᾽ . διὰ μὲν οὖν τῆς προτέρας φωνῆς

παρίστησιν, ὅτι οὐκ ἔστι τὸ θεῖον, διὰ δὲ τῆς
ἔπειτα, ὅ ὅτι, εἰ καὶ ἔστιν, ἀλλά τοι ἀγνοεῖται, ὅπερ
ἐκ τοῦ μὴ προνοεῖν συνάγεται" εἰ γὰρ προύνόει,
κἂν ἐγινώσκετο.

20 ᾿Συμβολάς γε μὴν καὶ ἐράνους φέρειν ἐπὶ μὲν
τῇ τοῦ ἀρίστου κτήματος μετουσίᾳ, φρονήσεως,
ἐπαινετὸν καὶ συμφέρον, ἕνεκα δὲ τῆς τοῦ ἀκρο-
τάτου πάντων «κακοῦ», ἀφροσύνης, ἀλυσιτελές

21 τε καὶ ψεκτόν. ai μὲν οὖν πρὸς τὸ ἄριστον συμ-
βολαὶ πόθος ἀρετῆς, τῶν καλῶν ζῆλος, μελέται
συνεχεῖς, ἀσκήσεις ἐπίμονοι,͵ ἄτρυτοι καὶ ἀκμῆτες
πόνοι, ai δὲ πρὸς τὸ ἐναντίον ἄνεσις, ῥᾳθυμία,

22 τρυφή, θρύψις, παντελὴς ἐκδιαίτησις. ἰδεῖν “μέντοι
καὶ τοὺς ἐπαποδυομένους πολυοινίᾳ καὶ Kal?
ἑκάστην ἡμέραν γυμναζομένους καὶ ἀθλοῦντας
τοὺς ἐπ᾽ ἀπληστίᾳ γαστρὸς ἄθλους ἔστι συμβολὰς
μὲν ὡς ἐπί τινι τῶν λυσιτελῶν εἰσφέροντας, ζημιου-
μένους δὲ πάντα, χρήματα, σώματα, υχάς" τὰ
μὲν γὰρ εἰσφέροντες μειοῦσι τὴν οὐσίαν, τῶν δὲ
σωμάτων διὰ τὸ ἁβροδίαιτον κατακλῶσι καὶ
θρύπτουσι τὰς δυνάμεις, τὰς δὲ ψυχὰς ποταμοῦ
χειμάρρου τρόπον ἀμετρίᾳ τροφῶν ἐπικλύζοντες

23 εἰς βυθὸν ἀναγκάζουσι δύεσθαι. τὸν
αὐτὸν δὴ τρόπον καὶ ὅσοι φέρουσιν ἐράνους ἐπὶ
καθαιρέσει παιδείας, τὸ κυριώτατον τῶν ἐν αὐτοῖς
ζημιοῦσι, διάνοιαν, ἀποκόπτοντες αὐτῆς τὰ σωτήρια,

1 mss, ἐπίπονοι.

@ Or “ who is it, whom I am to obey ? ”
> See App. p. 500.

328

ON DRUNKENNESS, 19-23

becomes a leader in godlessness. VI. Such 19
was he who said, “‘ who is He that I should obey
Him,” @ and again, “ I know not the Lord ” (Exod.
v. 2). In the first of these utterances he asserts that
there is no God ; in the second that even if there is a
God he is not known to us, and this conclusion pre-
supposes the assumption that there is no divine
providence. For if there were such a thing as provi-
dence, God too would be known.

As for contributions or club subscriptions, when 20
the object is to share in the best of possessions, pru-
dence, such payments are praiseworthy and profitable ;
but when they are paid to obtain that supreme evil,
folly, the practice is unprofitable and blameworthy.
We contribute to the former object by desire for 21
virtue, by zeal for things noble, by continuous study
therein, by persistent self-training, by unwearied and
unflagging labour. We contribute to the opposite
by slackness, indolence, luxury, effeminacy, and by
complete irregularity of life. We can see indeed 22
people preparing themselves to compete in the arena
of wine-bibbing and every day exercising themselves
and ‘contending in the contests of gluttony. The
contributions they make are supposed to be for a
profitable purpose, but they are actually mulcting
themselves in everything, in money, body and soul.
Their substance they diminish by the actual pay-
ments, their bodily powers they shatter and enfeeble
by the delicate living, and by excessive indulgence
in food they deluge their souls as with a winter torrent
and submerge them perforce in the depths.

In just the same way those who pay their contri- 23
butions only to destroy training and education are
mulcting their most vital element, the understanding,

329

PHILO

’ ‘ , ” y 3 V4 3
φρόνησιν καὶ σωφροσύνην, ἔτι δὲ ἀνδρείαν καὶ
δικαιοσύνην. διό μοι δοκεῖ καὶ αὐτὸς ὀνόματι

’ fo ma 66 ~ 32 ‘\ ’

συνθέτῳ χρῆσθαι τῷ “συμβολοκοπῶν πρὸς δή-
9 “-

λωσιν ἐναργεστέραν τοῦ σημαινομένου, διότι τὰ

Α 9 “- 3
κατὰ ἀρετῆς ἐπιχειρήματα ὥσπερ τινὰς συμβολὰς
καὶ ἐράνους εἰσφέροντες τιτρώσκουσι καὶ διαιροῦσι

\ A A
καὶ συγκόπτουσι μέχρι παντελοῦς φθορᾶς τὰς
φιληκόους καὶ φιλομαθεῖς ψυχάς. VIl.

24 ὁ μὲν οὖν σοφὸς ᾿Αβραὰμ ἐπανελθεῖν λέγεται “᾿ ἀπὸ
“--Ο “A los 7 ’ \ ~ ,
Ths κοπῆς τοῦ Χοδολλαγόμορ Kal τῶν βασιλέων

“A 9 9 “-«ἅὔζζ3) ς 3.5 Ay 3) a > “-
τῶν μετ᾽ αὐτοῦ, ὁ δ᾽ ᾿Αμαλὴκ ἔμπαλιν τοῦ ἀσκητοῦ
66 A 9 ’ ’ )» 3 ’ , 3 θ \

τὴν οὐραγίαν κόπτειν ᾿᾿ ἀκολουθίᾳ φύσεως" ἐχθρὰ

- ‘ AY 9 ’ ‘ A 9 9 9 ’ 39 > A
[361] yap | τὰ ἐναντία καὶ τὸν ἐπ᾽ ἀλλήλοις ὄλεθρον ἀεὶ
25 μελετῶντα. τὸν δὲ κομίζοντα τὰς συμ-
βολὰς καὶ ταύτῃ μάλιστ᾽ ἄν τις αἰτιάσαιτο, ὅτι
9 A aA
οὐ μόνον ἀδικεῖν, ἀλλὰ Kal συναδικεῖν ἔγνωκεν
ὲἐὁὑ», 9 “A A} A 9 \ 9 aA \ 3
ἑτέροις ἀξιῶν τὰ μὲν αὐτὸς εἰσηγεῖσθαι, τὰ ὃ
3 ’ 3 9 ~ Ὁ ay ,
εἰσηγουμένων ἄλλων ἀκροᾶσθαι, ὅπως Kal φύσει
ἈΝ
καὶ μαθήσει διαμαρτάνων μηδεμίαν" εἰς σωτηρίαν
ὑπολείπηται χρηστὴν ἐλπίδα ἑαυτῷ, καὶ ταῦτα
νόμου διειρηκότος “᾿ μὴ γίνεσθαι μετὰ πολλῶν
> A ’ 3) “--ο ‘ 3 ’ὔ A \
26 ἐπὶ κακίᾳ. τῷ yap ὄντι πολύχουν μὲν Kal πολυ-
3 aA
φορώτατον ev ἀνθρώπων ψυχαῖς τὸ κακόν, ἐσταλ-
μένον δὲ καὶ σπάνιον τἀγαθόν. παραίνεσις οὖν
> , ‘ aA aA > 5 A 9 a
ὠφελιμωτάτη μὴ Tots πολλοῖς, μεθ᾽ ὧν τὸ ἀδικεῖν,
ἀλλὰ τοῖς ὀλίγοις, μεθ᾽ ὧν τὸ δικαιοπραγεῖν, συμ-
φέρεσθαι.
4 κοπή, “rout,” literally is “ cutting.”

330

ON DRUNKENNESS, 23-26

and cut away therefrom its safeguards, prudence and
self-control, and indeed courage and justice to boot.
It was for this reason, I think, that Moses himself
used a compound word, “ contribution cutting,” to
bring out more clearly the nature of the thing he was
describing, because when men bring their efforts like
contributions or club-money, so to speak, to bear
against virtue, they wound and divide and cut in
pieces docile and knowledge-loving souls, till they
bring them to utter destruction. VII.
Thus we read that the wise Abraham returned from 24
the “ cutting ’’* of Chedorlaomer and his fellow kings
(Gen. xiv. 17), while on the other hand Amalek “ cuts
the rearguard” of the Practiser (Deut. xxv. 18).
Both these are in accordance with natural truth, for
there is a hostility between opposites and they are
always meditating destruction of each other.

There is another charge, and that the greatest, which 25
could be brought against the provider of the con-
tributions. He purposes not only to wrong, but to
join with others in wrongdoing. He consents to
initiate evil himself, and also to comply with what
others initiate, that thus he may leave himself no
ray of hope that may serve for his redemption, since
his sin lies both in his nature and in what he has
learnt from others. And this in spite of the direct
injunction of the law, not “ to go with the many to
do evil’ (Exod. xxiii. 2). For in very truth manifold 26
are the aspects and the products of evil in men’s
souls, while the good is narrowly confined and scanty.
And so most excellent is the advice that we should
not keep company with the many but with the few ;
for wrongdoing is the associate of the former, but
right action of the latter.

331

27

28

29

30

PHILO

VII. Τέταρτον τοίνυν καὶ μέγιστον ἔγκλημα
ἦν τὸ μεθύειν, οὐκ ἀνειμένως, ἀλλὰ σφόδρα
συντόνως" τὸ γὰρ οἰνοφλυγεῖν ἴσον ἐστὶ τῷ τὸ
παραίτιον ἀφροσύνης φάρμακον, ἀπαιδευσίαν, ἐν-
τύφεσθαι καὶ ἀνακαίεσθαι καὶ ἀναφλέγεσθαι μηδέ-
ποτε σβεσθῆναι δυναμένην, ἀλλ᾽ ὅλην δι᾿ "ὅλων
αἰεὶ τὴν ψυχὴν ἐμπιπρᾶσάν τε καὶ πυρπολοῦσαν.
εἰκότως οὖν ἕψεται δίκη πάντα μοχθηρὸν τρόπον
ἐκκαθαίρουσα διανοίας" λέγεται γὰρ “ ἐξαρεῖς τὸν
πονηρόν, 2 οὐκ ἐκ πόλεως 1 7 “χώρας ἢ ἔθνους, ἀλλ᾽
“ἐξ ὑμῶν atrav’’: ἡμῖν γὰρ αὐτοῖς ἐνυπάρχουσι
eal ἐμφωλεύουσιν οἱ ὑπαίτιοι καὶ ἐπίληπτοι
ογισμοί, οὕς, ὁπότε ἀνιάτως ἔχοιεν, ἀποκόπτειν
καὶ διαφθείρειν ἀναγκαῖον. τὸν οὖν
ἀπειθῆ καὶ φίλεριν καὶ λόγων πιθανότητας ὥσπερ
τινὰς συμβολὰς καὶ ἐράνους ἐπὶ καθαιρέσει τοῦ
καλοῦ πορίζοντα καὶ ἀκράτῳ φλεγόμενον καὶ
καταμεθύοντα ἀρετῆς καὶ παροινίας ἐκτόπους" εἰς
αὐτὴν παροινοῦντα δίκαιον ἦν κατηγόρους μὲν
τοὺς ἄλλοις συμμάχους λαβεῖν, πατέρα καὶ μητέρα,
«φθορὰν» δὲ ἐνδέξασθαι παντελῆ πρὸς νουθεσίαν
καὶ σωφρονισμὸν τῶν οἵων τε σῴζεσθαι.

Πατρὸς δὲ καὶ μητρὸς κοιναὶ μὲν αἱ κλήσεις,
διάφοροι δ᾽ at δυνάμεις. τὸν γοῦν τόδε τὸ πᾶν
ἐργασάμενον δημιουργὸν ὁμοῦ καὶ πατέρα εἶναι
τοῦ γεγονότος εὐθὺς ἐν δίκῃ φήσομεν, μητέρα δὲ

1 mss. ἐκτόπως.

@ Philo connects -φλυγεῖν with φλέγω, though the word
is rather to be connected with φλύζω, ** bubble.”

? Philo has in mind the (unquoted) conclusion of Deut. xxi.
21, “and the rest when they hear it shall ἔβαν." Cf. also
S.V.F. ii. 1175, where the Stoic idea of punishment as a
deterrent of others is brought out.

332

ON DRUNKENNESS, 27-30

VIII. The fourth and greatest charge was that of 27

drunkenness—and drunkenness not of the milder
but of the most intense sort. For the phrase here
used, “ fired with wine,” @ is as much as to say that
the poison which causes folly, indiscipline, smoulders
within the man, then bursts into fire and flame
impossible to quench, and consumes the soul through
its whole being with the conflagration. Naturally,
therefore, will punishment follow, purging every base
tendency out of the mind. For it says, ‘‘ thou shalt
remove the evil one,” not out of a city or a country
or a nation but “ out of yourselves ” (Deut. xxi. 21).
For it is in ourselves that the vicious and culpable
thoughts exist and have their lair, thoughts which we
must cut away and destroy when their state is in-

28

curable. We see then this man as dis- 29

obedient, as strife-loving, as providing in the form of
persuasive arguments “ contributions ” and “ club-
money ”’ for the subversion of morality, and finally
inflamed with strong drink and making drunken
assaults on virtue and directing his monstrous orgies
against her. Surely it were just that such a one as
he should find his accusers in those in whom others
find their allies, namely in his father and mother,
and be visited with complete destruction, to admonish
and bring to their senses those who can be saved.?
Now “ father and mother ἡ is a phrase which can
bear different meanings. For instance we should
rightly say and without further question that the
Architect who made this universe was at the same
time the father of what was thus born, whilst its
mother was the knowledge possessed by its Maker.

¢ Lit. ‘* the titles are common but the meanings different.”
See App. p. 500-

333

30

PHILO

τὴν τοῦ πεποιηκότος ἐπιστήμην, ἣ συνὼν ὃ θεὸς
οὐχ ὡς ἄνθρωπος ἔσπειρε γένεσιν. ἡ δὲ παρα-
δεξαμένη τὰ τοῦ θεοῦ σπέρματα τελεσφόροις ὠδῖσι
[362] τὸν μόνον καὶ ἀγαπητὸν αἰσθητὸν υἱὸν | ἀπεκύησε,
31 τόνδε τὸν κόσμον. εἰσάγεται γοῦν παρά τινι τῶν
ἐκ τοῦ θείου “χοροῦ ἡ σοφία περὶ αὑτῆς λέγουσα
τὸν τρόπον. τοῦτον" ὃ θεὸς ἐκτήσατό με πρωτίστην
τῶν ἑαυτοῦ ἔργων, καὶ πρὸ τοῦ αἰῶνος ἐθεμελίωσέ
με ἣν γὰρ ἀναγκαῖον τῆς μητρὸς καὶ i τιθήνης τῶν
ὅλων πάνθ᾽ ὅσα εἰς γένεσιν ἦλθεν εἶναι «γεώτερα.
32 ΙΧ. τούτων οὖν τῶν γονέων τίς ἱκανὸς ὑποστῆναι
κατηγορίαν; ἀλλ᾽ οὐδὲ μετρίαν ἀπειλὴν ἢ ἐλα-
φροτάτην κατάμεμψιν. οὐδὲ γὰρ τῶν δωρεῶν
ἱκανὸς οὐδεὶς χωρῆσαι τὸ ἄφθονον. πλῆθος, ἴσως
δὲ οὐδ᾽ ὁ κόσμος, ἀλλ᾽ οἷα βραχεῖα δεξαμενὴ
μεγάλης ἐ ἐπιρρεούσης τῶν τοῦ θεοῦ χαρίτων πηγῆς
τάχιστα ἀποπληρωθήσεται, ὡς ἀναβλύσαι τε καὶ
ὑπερεκχεῖσθαι. εἰ δὲ τὰς εὐεργεσίας ἀδυνατοῦμεν
δέχεσθαι, τὰς κολαστηρίους δυνάμεις πῶς ἐπι-
83 φερομένας οἴσομεν; τοὺς μὲν δὴ τοῦ
παντὸς γονεῖς ὑπεξαιρετέον τοῦ παρόντος “λόγου,
τοὺς δὲ φοιτητὰς καὶ γνωρίμους αὐτῶν τὴν ἐπι-
μέλειαν καὶ προστασίαν εἰληχότας ψυχῶν, ὅσαι
μὴ ἀνάγωγοι καὶ ἄμουσοι, νῦν ἐπισκεψώμεθα.
πατέρα τοίνυν εἶναί φαμεν τὸν ἄρρενα καὶ τέλειον
καὶ ὀρθὸν λόγον, μητέρα δὲ τὴν peony καὶ
ἐγκύκλιον χορείαν τε καὶ παιδείαν" οἷς καλὸν καὶ
84 συμφέρον ὡς ἂν ἔκγονον τοκεῦσι πείθεσθαι. τοῦ
μὲν οὖν πατρός, ὀρθοῦ λόγου, παράγγελμα ἕπεσθαι
1 mss. ἴσην.

@ Because there is ancther son not αἰσθητός, t.e. the νοητὸς
κόσμος, cf. Quod Deus 31. δ See App. p. 501.

334

ON DRUNKENNESS, 30-34

With His knowledge God had union, not as men have
it, and begat created being. And knowledge, having
received the divine seed, when her travail was con-
summated bore the only beloved son who is appre-
hended by the senses,? the world which we see. Thus 31
in the pages of one of the inspired company, wisdom
is represented as speaking of herself after this man-
ner : ‘‘ God obtained ὃ me first of all his works and
founded me before the ages ”’ (Prov. viii. 22). True,
for it was necessary that all that came to the birth
of creation should be younger than the mother and
nurse of the All. IX. If these parents accuse, who 32
is able to withstand their accusation, or even a mild
threat or the lightest chiding ? Why, even their
gifts are so boundless in number that no one, not
even, one may say, the world, can contain them,
but like some small cistern it will quickly be filled
to the brim by the influx from the fountain of God’s
gracious boons, and discharge the rest in an overflow.
And if we are unable to contain their benefits. how
shall we endure the visitation of their powers to
chastise ? But in the present discussion, 33
we must leave out of consideration the parents of the
universe, and rather turn our eyes to the disciples,
who have followed in their company,’ to whom has
been committed the care and guidance of such souls
as are not without training or incapable of culture.
I suggest, then, that the father is reason, masculine,
perfect, right reason and the mother the lower
learning of the schools, with its regular course or
round of instruction. These two stand to us in the
relation of parents to children, and it is good and
profitable to obey them.

Now right reason, the father, bids us follow in the 34

335

PHILO

καὶ ἀκολουθεῖν τῇ φύσει γυμνὴν καὶ ἀπημφια-
σμένην ἀλήθειαν μεταδιώκοντας, παιδείας δέ, τῆς
μητρός, θέσει δικαίοις προσέχειν, ἃ κατὰ πόλεις
καὶ ἔθνη καὶ χώρας ἔθεντο οἱ πρῶτοι δόκησιν

35 πρὸ ἀληθείας ἀσπασάμενοι. τοῖς γονεῦσι τούτοις
τέτταρες παίδων εἰσὶ τάξεις, ἡ μὲν ἀμφοτέροις
καταπειθής, ἡ δ᾽ οὐδετέρῳ προσέχουσα, ἐναντία
τῇ προτέρα: τῶν δ᾽ ἄλλων ἡμιτελὴς ἑκατέρα, ἡ
μὲν γὰρ αὐτῶν φιλοπάτωρ σφόδρα γεγονυῖα τῷ
μὲν προσέχει, μητρὸς δὲ καὶ τῶν ἐπισκήψεων" αὐτῆς
ἀλογεῖ, ἡ δ᾽ ἔμπαλιν φιλομήτωρ εἶναι δοκοῦσα τῇ
μὲν πάντα ὑπηρετεῖ, τῶν δὲ τοῦ πατρὸς ἥκιστα
φροντίζει. ἡ μὲν οὖν πρώτη τὰ κατὰ πάντων
ἄθλα οἴσεται νικητήρια, ἡ δ᾽ ἀντίπαλος ἧ ἧτταν ὁμοῦ
καὶ φθορὰν ἀναδέξεται, τῶν δ᾽ ἄλλων ἑκατέρα, ἡ
μὲν δευτερείων, ἡ ἡ δὲ τρίτων ἄθλων μεταποιήσεται,
δευτερείων μὲν ἡ πειθαρχοῦσα πατρί, τρίτων δ᾽ ἡ
τῇ μητρί.

86 Χ. Τῆς μὲν οὖν φιλομήτορος ταῖς τῶν πολλῶν
δόξαις ὑπεικούσης καὶ κατὰ τὰς πολυτρόπους τοῦ
βίου ζηλώσεις παντοδαπὰς μεταβαλλούσης ἰδέας |

[363] Αἰγυπτίου Πρωτέως τὸν τρόπον, ὃς τῷ πάνθ᾽ ὅσα
ἐν τῷ παντὶ πεφυκέναι γίνεσθαι τὸ ἀληθὲς ἀδηλού-
μενον ἔσχεν εἶδος, τύπος ἐναργέστατος *lofdp,
πλάσμα τύφου, πρὸς πόλιν καὶ πολιτείαν συγκλύδων
καὶ μιγάδων ἀνθρώπων κεναῖς αἰωρουμένων δόξαις

87 μάλιστα ἁρμόττων. Μωυσέως γὰρ τοῦ σοφοῦ
τὸν λεὼν ἅπαντα τῆς ψυχῆς πρὸς εὐσέβειαν καὶ
τιμὴν θεοῦ μετακαλοῦντος καὶ τάς τε προστάξεις

1 uss. ἐπισκέψεων.

@ Or “ opinion.” ὃ See App. p. 501.
336

ON DRUNKENNESS, 34-37

steps of nature and pursue truth in her naked and
undisguised form. Education, the mother, bids us
give ear to rules laid down by human ordinance,
rules which have been made in different cities and
countries and nations by those who first embraced
the apparent? in preference to the true. These 35
parents have four classes of children. The first is
obedient to both ; the second is the direct opposite,
and gives heed to neither, while each of the other
two lacks its half. One of them is heartily devoted
to the father and gives ear to him, but disregards the
mother and her injunctions. The other, on the con-
trary, appears devoted to the mother, and serves her
in every way, but pays no heed to the words of the
father. Of these four the first will carry off the palm
of victory over all comers, while the second its
opposite will receive defeat accompanied by destruc-
tion. Each of the others will claim a prize, one the
second, the other the third; the second belongs to
the class which obeys the father, the third to the
class which obeys the mother.

X. ὃ This last kind which loves the mother, which 38
bows down to the opinions of the multitude and under-
goes all manner of transformations in conformity with
the ever-varying aspirations of human life, like the
Egyptian Proteus, whose true form remained a mat-
ter of uncertainty through his power to become every-
thing in the universe, is most clearly typified by
Jethro. Jethro is a compound of vanity, closely
corresponding with a city or commonwealth peopled
by a promiscuous horde, who swing to and fro as
their idle opinions carry them. See how he deals 37
with Moses. He in his wisdom was recalling the
whole people of the soul to piety and to honouring

337

38

39

40

41

PHILO

Kal τοὺς ἱερωτάτους νόμους ἀναδιδάσκοντος---
φησὶ γὰρ ὅτι “ ἐπειδὰν γένηται αὐτοῖς ἀντιλογία
καὶ ἔλθωσι πρὸς μέ, διακρίνω ἕκαστον καὶ συμ-
βιβάζω τὰ προστάγματα τοῦ θεοῦ καὶ τὸν νόμον
> ma») A e [4 9 4 “A
avtot’’—, παρελθὼν ὃ δοκησίσοφος “loop, τῶν
μὲν θείων ἀμύητος ἀγαθῶν, τοῖς δὲ ἀνθρωπείοις
καὶ φθαρτοῖς μάλιστ᾽ ἐνωμιληκὼς δημαγωγεῖ καὶ
νόμους ἐναντίους τοῖς τῆς ὕσεως ἀναγράφει, πρὸς
τὸ δοκεῖν ἀφορῶν ἐκείνων ἀναφερομένων πρὸς τὸ
εἶναι. καίτοι καὶ τοῦτον ἐλεήσας καὶ οἰκτισά-
μενος τοῦ πολλοῦ πλάνου μεταδιδάσκειν οἴεται δεῖν
καὶ ἀναπείθειν ἀποστῆναι μὲν τῶν κενῶν δοξῶν,
3 “A \ 4 “A LA θ a 66 2¢ Ul 2)
ἀκολουθῆσαι δὲ παγίως τῷ ἀληθεῖ" “᾿ ἐξάραντες,
γάρ φησιν, ἡ ἡμεῖς καὶ ἀποκόψαντες τῆς διανοίας
τὸν κενὸν τῦφον μετανιστάμεθα εἰς τὸν ἐπιστήμης
τόπον, ὃν χρησμοῖς καὶ ὁμολογίαις θείαις λαμ-
βάνομεν" ‘ ἴθι δὴ μεθ᾽ ἡμῶν καὶ εὖ σε ποιήσομεν.᾽
ἀποβαλεῖς μὲν γὰρ τὴν βλαβερωτάτην δόκησιν,
κτήσῃ δὲ τὴν ὠφελιμωτάτην ἀλήθειαν. ἀλλὰ γὰρ
τοιαῦτα κατεπᾳσθεὶς ἀλογήσει τῶν εἰρημένων καὶ
ἐπιστήμῃ μὲν οὐδαμῇ οὐδαμῶς ἕψεται, ἀναχωρήσει
δὲ καὶ ἀναδραμεῖται πρὸς τὸν ἴδιον καὶ κενὸν τῦφον"
λέγεται γὰρ ὅτι εἶπε πρὸς αὐτόν" “οὐ πορεύσομαι
ἀλλ᾽ εἰς τὴν γῆν μου καὶ τὴν γενεάν Lov,” τουτέστι
τὴν συγγενῆ ψευδοδοξοῦσαν' ἀπιστίαν, ἐπειδὴ τὴν
3 , 1? , , , 3 ”
ἀληθεύουσαν' ἀνδράσι φίλην πίστιν οὐκ ἔμαθε.
\ \ κέ > +f 93 ’
ΧΙ. καὶ γὰρ ὅταν ἐπίδειξιν εὐσεβείας
βουλόμενος ποιήσασθαι λέγῃ" “viv ἔγνων ὅτι μέγας

1 Or ψευδοδοξοῦσιν . . . ἀληθεύουσιν (Adler).

@ The txx has ἐξαίρομεν ἡμεῖς els τὸν τόπον ὃν εἶπε Κύριος,
where ἐξαίρω, as often, is used intransitively. Philo, however,

338

ON DRUNKENNESS, 37-41

God, and was teaching them the commandments and
holy laws. His words are, ‘‘ when they have a dispute
and come to me, I judge between each of them and
instruct them in the commandments of God and His
law ” (Exod. xviii. 16). And then comes forward
Jethro the seeming wise, who has never learnt the
secrets of the divine blessings, but his concern has
been with little else than things human and corrup-
tible. He plays the demagogue, and the laws which
he lays down contradict the laws of nature ; for his
eyes are fixed on semblance, while they relate to
real existence. Yet even on him Moses has com- 38
passion, and pities him for his great delusion ; he
feels that he should teach him a better lesson, and
persuade him to depart from his empty opinions and
follow truth stedfastly. We have “ removed,’ he 39
says in effect, and excised from the mind its empty
vanity and are passing over to the place of know-
ledge, which is ours through the oracles and promises
of God. ‘‘ Come with us and we will do thee good ”’
(Num. x. 29). For you will lose the most harmful of
evils, mere seeming, and gain the most profitable of
blessings, truth. But even to words of such charm 40
as these Jethro will pay no heed, nor ever follow
knowledge in any way, but will hasten to return to
the empty vanity which is indeed his own. For we
read that he said to Moses, “ I will not go, but I will
go to my land and my generation ” (Num. x. 30) ;
that is, to the unfaith of false opinion which is his
kinsman, since he has not learnt the true faith, so
dear to real men. XI. For when he 41
wishes to make a shew of piety and says “ now I

for his allegory uses it transitively. The English ‘* remove”
gives the double usage.

339

42

43

PHILO

κύριος παρὰ πάντας τοὺς θεούς," ἀσέβειαν παρὰ
δικάζειν ἐπισταμένοις ἀνδράσιν ἑαυτοῦ κατηγορεῖ.
φήσουσι γὰρ αὐτῷ" νῦν ἔγνως, ἀνόσιε, “πρότερον
‘ οὐκ ἠπίστασο τὸ μέγεθος τοῦ παντὸς" ἡγεμόνος;
ἦν γάρ τι πρεσβύτερον θεοῦ, ᾧ προεντετύχηκας;
ἢ τοῖς ἐκγόνοις οὐχ al τῶν γονέων ἀρεταὶ πρὸ τῶν
ἄλλων ἅπαξ ἁπάντων γνώριμοι; τοῦ δὲ παντὸς
οὐκ ἄρα ἀρχηγέτης ὁ κτίστης καὶ πατὴρ αὐτοῦ;
ὥστ εἰ νῦν ἐγνωκέναι φὴς σύ, οὐδὲ νῦν ἔγνωκας,
ὅτι οὐκ ἀπὸ γενέσεως ἀρχῆς. ἐλέγχῃ δ᾽ οὐδὲν
ia ἐπιμορφάζων, ὅταν συγκρίνῃς τὰ ἀσύγκριτα
καὶ λέγῃς παρὰ πάντας τοὺς θεοὺς τὸ μεγαλεῖον
τοῦ ὄντος ἐγνωκέναι: εἰ γὰρ ἤδεις ἀληθείᾳ τὸ ὄν,

οὐδένα ἂν τῶν ἄλλων ὑπέλαβες εἶναι θεὸν αὐτεξού-

44
[864]

45

4 \ > ’ e Φ 9 “
σιον. ὥσπερ γὰρ ἀνατείλας 6 ἥλιος ἀποκρύπτει |
“- e “
τοὺς ἀστέρας τῶν ἡμετέρων ὄψεων ἀθρόον τὸ ἑαυτοῦ
’ ’ 4 4 A A A ”
καταχέας φέγγος, οὕτως ὅταν τῷ τῆς ψυχῆς ὄμματι
A \ “-
ἀμιγεῖς καὶ καθαρώταται καὶ τηλαυγέσταται τοῦ
φωσφόρου θεοῦ νοηταὶ ἐναστράψωσιν αὐγαί, κατιδεῖν
οὐδὲν ἕτερον δύναται" ἐπιλάμψασα γὰρ ἡ τοῦ ὄντος
3 4 A
ἐπιστήμη πάντα περιαυγάζει, ὡς καὶ Tots λαμπρο-
A A 3 A A
τάτοις ἐξ ἑαυτῶν εἶναι δοκοῦσιν ἐπισκοτεῖν. θεοῖς
Oy A ὃ 4 9 3 δ 9 1A AR θ A
οὖν τοῖς ψευδωνύμοις οὐκ ἄν τις τὸν" ἀληθῆ θεὸν
συγκρίνειν ὑπέμενεν, εἴπερ ἀψευδῶς ἐγίνωσκεν αὐτόν"
> 956 > [4 ae A A > A A e e
ἀλλ᾽ ἡ ἀνεπιστημοσύνη τοῦ ἑνὸς τὴν ἐπὶ πολλοῖς ὡς ὑπ-
S 3 Ul
άρχουσι, πρὸς ἀλήθειαν οὐκ οὖσι, δόξαν εἰργάσατο.
1 παντὸς is suspected on the grounds that while Philo often
uses πάντων without the article, he regularly uses it with the

singular. Perhaps read πάντων ἡγεμόνος, or πανηγεμόνος, or
τοῦ τοῦ παντὸς ἡγεμόνος. 2 MSS. πιστὸν.

« See App. p. 501.

> Or “ notwithstanding (all your professions) ”’; cf. the use
of οὐχ ἧττον in ὃ 64 and § 195.
340

ON DRUNKENNESS, 41-45

know that the Lord is great beyond all the gods ”
(Exod. xviii. 11), he does but charge himself with
impiety in the eyes of men who knew how to judge.
They will say to him “ Blasphemer ! is it now that 42
you know this, and have you never till now understood
the greatness of the ruler of all? Did your past
experience shew you anything more ancient or more
venerable than God? Are not the excellences of the
parents known to the children, before those of any
others? Is not the Maker and Father of the Uni-
verse He who presided at its beginning ?# So if you
say that you now know, not even now have you true
knowledge, since it does not date from the beginning
of your own existence. And you stand no less ὃ con- 43
victed of mere feigning, when you compare two in-
comparables, and say that you know that the great-
ness of the Existent is beyond all the Gods. For if
you had true knowledge of that which IS, you would
not have supposed that any other god had power of
his own.’ The sun when it rises hides from our sight 44
the light of the other stars by pouring upon them
the flood of its own beams; even so, when the rays
of the Divine Day-star, rays visible to the mind only,
pure from all defiling mixture and piercing to the
furthest distance, flash upon the eye of the soul, it can
descry nothing else. For when the knowledge of the
I.xistent shines, it wraps everything in light, and thus
renders invisible even bodies which seemed brightest
in themselves. No one, then, could have the boldness 45
to compare the true God with those falsely so called,

if he had any knowledge of Him which was free
from falsehood. But your ignorance of the One pro-
duced your opinion of the existence of the Many
whereas in real truth they had no existence.

341

PHILO

46 XII. τῆς αὐτῆς προαιρέσεώς ἐστι πᾶς, ὅτῳ τὰ
μὲν ψυχῆς ἀπέγνωσται, τὰ δὲ περὶ σῶμά Te’ καὶ
ἐκτὸς χρώμασι καὶ σχήμασι πεποικιλμένα πρὸς
ἀπάτην αἰσθήσεως εὐπαραγώγου θαυμάζξζεται.

41 καλεῖ δὲ τὸν τοιοῦτον ὁ νομοθέτης Λάβαν, ὃς τοὺς
ἀληθεῖς τῆς φύσεως νόμους οὐ κατιδὼν ψευδο-
γραφεῖ τοὺς παρὰ ἀνθρώποις φάσκων: “οὐκ ἔστιν
οὕτως ἐν τῷ τόπῳ ἡμῶν, δοῦναι τὴν νεωτέραν

48 πρὶν ἢ τὴν πρεσβυτέραν." οὗτος μὲν γὰρ τὴν ἐν
χρόνοις τάξιν φυλάττειν οἴεται δεῖν, τὰ πρεσβύτερα
πρότερον καὶ τὰ νεώτερα αὖθις εἰς κοινωνίαν
ἄγεσθαι δικαιῶν. ὁ δὲ σοφίας ἀσκητὴς εἰδὼς καὶ
φύσεις ἀχρόνους ὑπαρχούσας ἐφίεται καὶ νεωτέρων
προτέρων καὶ πρεσβυτέρων ὑστέρων.
ἔχει δὲ καὶ τὸν ἠθοποιὸν λόγον ἑαυτῷ συνάδοντα'
τοῖς γὰρ ἀσκηταῖς ἀνάγκη πρότερον ἐντυχεῖν τῇ
νεωτέρᾳ παιδείᾳ, ἵνα τῆς τελειοτέρας αὖθις ἀπ-

49 ὄνασθαι βεβαίως δυνηθῶσι. παρὸ καὶ μέχρι νῦν
οἱ καλοκἀγαθίας ἐρασταὶ οὐ πρότερον ἐπὶ τὰς τῆς
πρεσβυτέρας ἀφικνοῦνται θύρας φιλοσοφίας, πρὶν
7 ταῖς νεωτέραις ἐντυχεῖν, γραμματικῇ καὶ γεω-
μετρίᾳ καὶ τῇ συμπάσῃ τῶν ἐγκυκλίων μουσικῇ"
αὗται γὰρ σοφίαν τοῖς ἀδόλως καὶ καθαρῶς μνω-

50 μένοις ἀεὶ προζενοῦσιν. ὁ δ᾽ ἀντισοφίζεται βουλό-
μενος τὴν πρεσβυτέραν ἡμᾶς ἀγαγέσθαι προτέραν,
οὐχ ἵνα βεβαίως ἔχωμεν, ἀλλ᾽ ἵνα τοῖς τῆς νεω-
τέρας φίλτροις δελεασθέντες αὖθις τὸν ἐπ᾽ ἐκείνῃ

51 πόθον ἐκλύσωμεν. XIII. καὶ σχεδὸν τοῦτο συν-
ἔβη πολλοῖς τῶν ἀνοδίᾳ πρὸς παιδείαν χρησα-
μένων. ἔτι γάρ, ws ἔπος εἰπεῖν, ἀπ᾿ αὐτῶν σπαρ-

1 MSS. σώματα.
eas ¢ See App. p. 501. > See App. p. 502.

ON DRUNKENNESS, 46-51

XII. The same creed and rule is followed by every- 46
one who has rejected the things of the soul and set
his admiration on the things of the body, and outside
the body, with shapes and colours rife, decked out to
deceive the senses which are so easily seduced. Such 47
a one is called by the lawgiver Laban, who, being
blind to the true laws of nature, proclaims with false
lips man-made law. “It is not so in our place,’ he
᾿ says, “to give the younger in marriage before the
elder’ (Gen. xxix. 96). For Laban thinks that he 48
should maintain the order of time. He holds that
older things should first be taken into our company,
and younger things only later. But the Practiser
of Wisdom, knowing that the timeless also exists in
nature,” desires what is younger first and the elder
afterwards. And the laws of human char-
acter ὦ as well as of nature agree with him in this ;
for Men of Practice must first take up with the
younger culture, that afterwards they may be able
to have secure enjoyment of that which is more
perfect. And therefore to this day the lovers of true 49
nobility do not attend at the door of the elder sister,
philosophy, till they have taken knowledge of the
younger sisters, grammar and geometry and the
whole range of the school culture. Tor these ever
secure the favours of wisdom to those who woo her in
guilelessness and sincerity. But Laban with his so- 50
phistry will have it otherwise, and wishes us to wed
the elder first, not that we may possess her in security,
but that afterwards snared by the love-charms of the
younger sister, we may abandon our desire of the elder.
XIII. ®And this or something very like it happens 51
to many who have left the right path ® in their search
for culture. For from the very cradle, we may say,

VOL. ΠῚ M 343

52

[865]

53

54

55

PHILO

4
γάνων πρὸς τελειότατον ἐπιτήδευμα, φιλοσοφίαν,
ἐλθόντες, ἀμύητοι τῶν ἐγκυκλίων εἰσάπαν οὐ
δικαιώσαντες γενέσθαι ὀψὲ καὶ μόλις αὐτῶν
Wd : , 4 3 \ “- [4
ἅψασθαι διενοήθησαν. κἄπειτα ἀπὸ τῆς μείζονος

\ ’ > AN A “- 3 4 \
καὶ πρεσβυτέρας ἐπὶ τὴν τῶν ἐλαττόνων καὶ

νεωτέρων θέαν καταβάντες ἐνεγήρασαν αὐτοῖς,
A σ 9 lo

ws μηκέτ᾽ ἀναδραμεῖν ὅθεν ὥρμησαν ἰσχῦσαι.

διὰ τοῦτ᾽ οἶμαί φησι: “ συντέλεσον
A ῳ , 39> » “- y 9 ,
τὰ ἔβδομα tavrns,” ἴσον τῷ | μὴ ἀτελεύτητον
3 A a aA 9 ’ 3 9 Φ 9 ᾽
ἔστω σοι τὸ τῆς ψυχῆς ἀγαθόν, ἀλλ᾽ ὅρον ἐχέτω
καὶ πέρας, ἵνα καὶ τῇ νεωτέρᾳ τάξει τῶν ἀγαθῶν
93 , a , 4, \ , \ ~
ἐντύχῃς, ἣν σώματος κάλλος καὶ δόξα καὶ πλοῦτος

A , A
Kal τὰ ὁμοιότροπα κεκλήρωται. 6 δὲ συντελέ-
A A
σειν μὲν οὐχ ὑπισχνεῖται, “ ἀναπληρώσειν᾽᾽ δ᾽
A A
αὐτὴν ὁμολογεῖ, τουτέστι μηδέποτε ἐπιλείψειν τὰ
Va “
πρὸς αὔξησιν καὶ συμπλήρωσιν αὐτῆς ἐπιτηδεύων,
3 93 > \ ‘ aA ’ 1 nN ’ \
ἀλλ᾽ ἀεὶ καὶ πανταχοῦ περιέξεσθαι, κἂν μυρία τὰ
ἀντισπῶντα καὶ ἀνθέλκοντα 7. πάνυ
δ᾽ ἐκδήλως τὸ τὰ ἔθη γυναιξὶ μᾶλλον 7 ἀνδράσιν
ἐπιτηδεύεσθαι δοκεῖ μοι παρίστασθαι διὰ τῶν
e HA “A ’ \ 9 θ \ 9 , λό
Ῥαχὴλ τῆς μόνα τὰ αἰσθητὰ θαυμαζούσης λόγων"
φησὶ γὰρ πρὸς τὸν πατέρα ἑαυτῆς" “᾿ μὴ βαρέως
φέρε, κύριε: οὐ δύναμαι ἀναστῆναι ἐνώπιόν σου,
ὅτι τὰ κατ᾽ ἐθισμὸν τῶν γυναικῶν μοί ἐστιν.
οὐκοῦν γυναικῶν ἴδιον τὸ ἔθεσι πείθεσθαι" καὶ γὰρ
τῷ ὄντι ἀσθενεστέρας καὶ θηλυτέρας ψυχῆς τὸ
A , e ,
ἔθος- ἀνδρῶν γάρ τοι ἡ φύσις, καὶ ἐρρωμένου καὶ
” e 3 ~ a 4,
dppevos ws ἀληθῶς λογισμοῦ ἕπεσθαι φύσει.
1 mss. περιέσεσθαι.

344

ON DRUNKENNESS, 51-55

they betake themselves to the most perfect of studies,
philosophy, and afterwards deeming it wrong that
they should have no tincture at all of the school
subjects, bethink themselves to make a belated and
painful effort to grasp them. And then having made
their descent from the greater and older branch,
philosophy, to the contemplation of the lesser and
younger branches, they grow old in their company
and thus lose all power of retracing their course to
the place from which they started. And
this, I think, is why Laban says, “ bring to ἃ con-
summation her week ” (Gen. xxix. 27), meaning “ let
not the true good of the soul be thine unendingly,
but let it have its term and limit, that so you may
keep company with the younger order of goods in
which are classed bodily beauty and glory and riches

and the like.” But Jacob does not promise to bring ;

her to a consummation, but agrees to “ fulfil’? (Gen.
xxix. 28) her, that is never to cease pursuing what
tends to her growth and completeness and always
and everywhere to cleave to her, however great be
the host of influences which draw and pull him in
the opposite direction. That the rule of
custom is followed by women more than men is, I
think, quite clearly shewn by the words of Rachel,
who looks with admiration only on that which is
perceived by the senses. Tor she says to her father,
‘* Be not wroth, sir; I cannot rise before thee, be-
cause the custom of women is upon me ”’ (Gen. xxxi.
35). So we see that obedience to custom is the
special property of women. Indeed, custom is the
rule of the weaker and more effeminate soul. For
nature is of men, and to follow nature is the mark of
a strong and truly masculine reason.

345

52

Ct
ὧν

δά

PHILO

56 XIV. ᾿καταπέπληγμαι δὲ τὸ ἀψευδὲς τῆς ψυχῆς
τῆς ἐν τοῖς ἑαυτῆς διαλόγοις ὁμολογούσης, ὅτι
οὐ δύναται τῶν φαινομένων ἀγαθῶν κατεξανα-
στῆναι, ἀλλ᾽ ἕκαστον αὐτῶν τέθηπε καὶ τιμᾷ καὶ

57 μονονοὺχλ ἑαυτῆς προκέκρικεν. ἐπεὶ τίς ἡμῶν
ἀντιστατεῖ πλούτῳ; τίς δὲ πρὸς δόξαν κονίεται;
τίς δὲ τιμῆς ἢ ἀρχῆς καταπεφρόνηκε σχεδὸν τῶν

ει φυρομένων ἐν κεναῖς δόξαις; οὐδὲ εἷς τὸ

58 se δίας ἀλλ᾽ ἕως μὲν οὐδὲν τούτων πάρεστιν,
ὑψηγοροῦμεν ὡς ὀλιγοδεΐας ἑταῖροι τὸν αὐταρκέ-
στατον καὶ δικαιότατον καὶ ἐλευθέροις καὶ εὐγενέσιν
ἁρμόττοντα περιποιούσης βίον: ἐπειδὰν δέ τινος
τῶν εἰρημένων ἐλπὶς ἢ ἐλπίδος αὐτὸ μόνον αὔρα
βραχεῖα καταπνεύσῃ, διελεγχόμεθα:" ὑπείκοντες
γὰρ εὐθὺς ἐνδίδομεν καὶ ἀντιβῆναι καὶ ἀντισχεῖν
οὐ δυνάμεθα, προδοθέντες δ᾽ ὑπὸ τῶν φίλων
αἰσθήσεων ὅλην τὴν ψυχῆς συμμαχίαν ἐκλείπομεν
καὶ οὐκέτι λανθάνοντες ἀλλ᾽ ἤδη φανερῶς αὖτο-

59 μολοῦμεν" καὶ μήποτ᾽ εἰκότως" ἔτι γὰρ ἡμῖν ἔθη
τὰ γυναικῶν ἐπιπεπόλακεν οὔπω δυνηθεῖσι τὰ μὲν
ἐκνίψασθαι, πρὸς δὲ τὴν ἀνδρωνῖτιν μεταδραμεῖν
ἑστίαν, καθάπερ λόγος ἔχει τὴν φιλάρετον διάνοιαν,

60 ὄνομα Σάρραν" αὕτη “γὰρ εἰσάγεται
διὰ τῶν χρησμῶν" “τὰ γυναικεῖα πάντ᾽ ἐκλιποῦσα, ᾿
ἡνίκα τὸ αὐτομαθὲς γένος ὠδίνειν καὶ ἀποτίκτειν.

61 ἔμελλεν, ἐπίκλησιν Ἴσαάκ. λέγεται δὲ καὶ ἀμήτωρ
γενέσθαι τὴν ἐκ πατρός, οὐ πρὸς μητρός, αὐτὸ
μόνον κληρωσαμένη συγγένειαν, θήλεος γενεᾶς

α See App. p. 502.
> Or ‘all those who are allies of the soul.”

346

ON DRUNKENNESS, 56-61

XIV. And how striking is the frank truthfulness of 56
that soul who, discoursing with herself,? confesses that
she cannot rise up against apparent goods, but stands
amazed before each of them, and honours them and
continues to prefer them almost to her own self. For 57
which of us stands up to oppose riches? Who pre-
pares himself to wrestle with glory ? How many of
those who still live in the mazes of empty opinions
have come to despise honour and office ? Not asingle
one. So long, indeed, as none of these things is with 68
us, we talk loftily as though our hearts were given to
that frugal contentment which is the secret of a life
completely self-sufficient and righteous, the life which
befits the free and nobly born. But when we feel
upon our cheeks the breath of hope for such things,
though it be but the slightest breath and nothing
more, we are shewn in our true colours, we straight-
way submit and surrender and can make no effort
of resistance. Betrayed by the senses which we love,
we abandon all comradeship with the soul®; we
desert and that no longer secretly, but without con-
cealment. And surely that is natural. For the 59
customs of women still prevail among us, and we
cannot as yet cleanse ourselves from them, or flee to
the dwelling-place where the men are quartered,
as we are told that it was with the virtue-loving
mind, named Sarah. For the oracles 60
represent her as having left all the things of
women (Gen. xviii. 11), when her travail was at
hand and she was about to bring forth the self-
taught nature, named Isaac. She is declared, too, to 61
be without a mother, and to have inherited her kin-
ship only on the father’s side and not on the mother’s,
and thus to have no part in female parentage. For

347

[866]

63

64

PHILO

ἀμέτοχος. εἶπε γάρ πού τις" “καὶ yap ἀληθῶς
ἀδελφή | μού ἐστιν ἐκ πατρός, ἀλλ᾽ οὐκ ἐκ μητρός.᾽᾽
οὐ γὰρ ἐξ ὕλης τῆς αἰσθητῆς συνισταμένης ἀεὶ
καὶ λυομένης, ἣ ἣν μητέρα καὶ τροφὸν καὶ τιθήνην
τῶν ποιητῶν ἔφασαν, οἷς πρώτοις σοφίας av-
εβλάστησεν ἔρνος, ἀλλ᾽ ἐκ τοῦ πάντων αἰτίου Kal
πατρός. αὕτη μὲν οὖν ὑπερκύψασα τὸν σωμα-
τοειδῆ πάντα κόσμον ὑπὸ τῆς ἐν θεῷ χαρᾶς γανω-
θεῖσα γέλωτα τὰς ἀνθρώπων θήσεται “σπουδάς,
ὅσαι περὶ τῶν κατὰ πόλεμον ἢ κατ᾽ εἰρήνην
πραγμάτων εἰσίν. XV. ἡμεῖς δὲ ἔτι
ὑπὸ τῆς ἀνάνδρου καὶ γυναικώδους συνηθείας τῆς
περὶ τὰς αἰσθήσεις καὶ τὰ πάθη καὶ τὰ αἰσθητὰ
νικώμενοι τῶν φανέντων οὐδενὸς κατεξαναστῆναι
δυνάμεθα, πρὸς πάντων δὲ καὶ τῶν ἐπιτυχόντων
οἱ μὲν ἄκοντες οἵ δὲ καὶ ἑκόντες ἑλκόμεθα. κἂν
τὸ στῖφος ἡμῶν τοῖς τοῦ πατρὸς ἐπιτάγμασιν
ἀδυνατοῦν ὑπηρετεῖν ἁλίσκηται, σύμμαχον οὐδὲν
ἧττον ἕξει τὴν μητέρα, παιδείαν μέσην τὰ νομιζό-
μενα καὶ δοκοῦντα εἶναι δίκαια γράφουσαν κατὰ
πόλεις καὶ ἄλλα ἄλλοις νομοθετοῦσαν.

Εἰσὶ δέ τινες, ot τῶν μητρῴων ὑπερορῶντες.
περιέχονται παντὶ σθένει τῶν πατρῴων, οὗς καὶ
τῆς μεγίστης τιμῆς, ἱερωσύνης, ὁ ὀρθὸς λόγος
ἠξίωσε. κἂν τὰς πράξεις αὐτῶν διέλθωμεν, ἐφ᾽
αἷς τὸ γέρας τοῦτο εὕραντο, χλεύην ἴσως παρὰ

2 i.e. Plato. The allusion is to the Timaeus, where ὕλη
is described as the μητὴρ rod γεγονότος 51 a, cf. 50 D, and
as τιθήνη 49 a and 52 pb.

» An allusion to Sarah laughing in Gen. xviii. 12; cf. a

348

ON DRUNKENNESS, 61-65

we find it said, “ Indeed she is my sister, the daughter
of my father but not of my mother ” (Gen. xx. 12).
She is not born of that material substance perceptible

to our senses, ever in a state of formation and dis-
solution, the material which is called mother or
foster-mother or nurse of created things by those in
whom first the young plant of wisdom grew*%; she

is born of the Father and Cause of all things. And 62
so, soaring above the whole world of bodily forms, and
exulting in the joy that is in God, she will count as

a matter for laughter ὃ those anxious cares of men
which are expended on human affairs, whether in war
or peace. XV. But we who are still under 63
the sway of habit, the unmanly and womanish habit,
whose concern is with the senses and the objects of
sense and the passions, cannot stand up against
phenomena in any form, but all of them, even those
of the common sort, draw us on sometimes with our
free will, sometimes without it. Yet if our battalion 64
be unable to do service to the father’s commands
and thus suffer defeat,¢ it will none the less have an
ally in the mother, the lower education, who enacts
from city to city the ordinances which custom and
opinion approve, her legislation differing with the
different peoples.

But there are also some who despise the mother’s 65
bidding, but cling with all their might to the father’s
words, and these right reason has judged worthy of
the highest honour, the priesthood. And if we de-
scribe their deeds, for which they were thus rewarded,
we shall perhaps incur the mockery of many, who are

similar use of the incident, in defiance of its context, Leg.
All. iii. 219.
¢ Or “ be convicted as incapable of doing service.”’

349

66

67

68

69

[367]

70

PHILO

πολλοῖς ὀφλήσομεν Tots Tats προχείροις φαντασίαις
ἀπατωμένοις, τὰς δὲ ἀφανεῖς καὶ συνεσκιασμένας
δυνάμεις οὐ κατανοοῦσιν' of γὰρ εὐχὰς καὶ
θυσίας καὶ πᾶσαν τὴν περὶ τὸ ἱερὸν ἁγιστείαν ἐγ-
χειρισθέντες εἰσί, τὸ παραδοξότατον, ἀνδροφόνοι,
ἀδελφοκτόνοι, τῶν οἰκειοτάτων καὶ φιλτάτων
σωμάτων αὐτόχειρες, οὗς ἐχρῆν καθαροὺς καὶ ἐκ
καθαρῶν, μηδενὸς ἄγους προσαψαμένους, ἑκουσίου
μὲν ἄπαγε, ἀλλὰ μηδ᾽ ἀκουσίου χειροτονεῖσθαι:
λέγεται yap: _ ἀποκτείνατε ἕκαστος τὸν ἀδελφὸν
αὐτοῦ καὶ ἕκαστος τὸν πλησίον αὐτοῦ καὶ ἕκαστος
τὸν ἔγγιστα αὐτοῦ. καὶ ἐποίησαν οἱ υἱοὶ Λευί,
καθὰ ἐλάλησε “Μωυσῆς, καὶ ἔπεσον ἐκ τοῦ λαοῦ
ἐν ἐκείνῃ τῇ ἡμέρᾳ εἰς τρισχιλίους ἄνδρας.᾽" καὶ
τοὺς τοσαύτην a ἀνῃρηκότας πληθὺν ἐ ἐπαινεῖ φάσκων"
“ἐ πληρώσατε τὰς χεῖρας σήμερον κυρίῳ, ἕκαστος
ἐν τῷ υἱῷ ἢ τῷ ἀδελφῷ, δοθῆναι ἐφ᾽ ὑμᾶς εὐλογίαν.
XVI. τί οὖν λεκτέον ἢ ὅτι οἱ τοιοῦτοι τοῖς μὲν
κοινοῖς ἀνθρώπων ἔθεσιν ἁλίσκονται κατήγορον
ἔχοντες τὴν πολιτευομένην καὶ δημαγωγὸν μητέρα
συνήθειαν, τοῖς δὲ τῆς φύσεως διασῴζονται συμ-
μάχῳ χρώμενοι ὀρθῷ λόγῳ, τῷ πατρί;

καὶ γὰρ οὐδ᾽, ὥσπερ νομίζουσί τινες, ἀνθρώπους
ἀναιροῦσιν οἱ ἱερεῖς, ζῷα λογικὰ ἐκ ψυχῆς καὶ
σώματος συνεστῶτα, ἀλλ᾽ ὅσα οἰκεῖα καὶ φίλατῇ σαρκὶ
ἀποκόπτουσι τῆς διανοίας ἑαυτῶν, εὐπρεπὲς εἶναι
νομίζοντες τοῖς θεραπευταῖς τοῦ μόνου σοφοῦ
γενησομένοις πάντων ὅσα γένεσιν εἴληχεν ἀλλοτριοῦ-
σθαι καὶ πᾶσιν ὡς ἐχθροῖς καὶ δυσμενεστάτοις
προσφέρεσθαι. διὰ τοῦτο καὶ “ ἀδελφόν," οὐκ
ἄνθρωπον, ἀλλὰ τὸ ψυχῆς ἀδελφὸν σῶμα ἀπο-
κτενοῦμεν, τουτέστι τοῦ φιλαρέτου καὶ θείου τὸ
350

ON DRUNKENNESS, 65-70

deceived by the semblances that lie ready before their
eyes but do not descry the values which are unseen
and wrapt in shadow. For they into whose charge 66
the work of prayer and sacrifice and all the worship of
thetemple was given, are actually—strange paradox—
homicides, fratricides, slayers of the bodies which
are nearest and dearest to them, though they should
have come to their office, pure in themselves and
in their lineage, having had no contact with any
pollution even involuntary, far less voluntary. For 67
we read “slay each his brother and each his neigh-
bour and each him that is nearest to him. And the
children of Levi did as Moses spake, and there fell of
the people on that day up to three thousand men ”’
(Exod. xxxii. 27, 28). And he praises those who had
slain this great multitude with these words, “ ye have
filled your hands to-day unto the Lord, each in his son
or in his brother, that blessing should be given upon |
you’ (Exod. xxxii. 29). XVI. What, then, can we 68
say but that such as these are condemned by the rules
that obtain among men, for they have for their accuser
their mother, custom, the politician and demagogue,
but are acquitted by the laws of nature, for they have
the support of their father, right reason ?

Tor it is not human beings, as some suppose, who are 69

slain by the priests, not living reasoning animals com-
posed of soul and body. No, they are cutting away
from their own hearts and minds all that is near and
dear to the flesh. They hold that it befits those who
are to be ministers to the only wise Being, to estrange
themselves from all that belongs to the world of
creation, and to treat all such as bitter and deadly

foes. Therefore we shall kill our “‘ brother ’—not ἃ 70

man, but the soul’s brother, the body ; that is, we shall

VOL. 11] M 2 351

PHILO

φιλοπαθὲς καὶ θνητὸν διαζεύξομεν. ἀποκτενοῦμεν
καὶ τὸν “΄ πλησίον, πάλιν οὐκ ἄνθρωπον, ἀλλὰ τὸν
«αἰσθήσεων» χορὸν καὶ θίασον" οὗτος γὰρ ψυχῆς
ἐστιν ὁμοῦ καὶ οἰκεῖος καὶ δυσμενής, δελέατα καὶ
παγίδας ἐπ᾽ αὐτῇ τιθείς, ἵνα τοῖς ἐπιρρέουσιν
αἰσθητοῖς κατακλυζομένη μηδέποτε πρὸς οὐρανὸν
ἀνακύψῃ μηδὲ τὰς νοητὰς καὶ θεοειδεῖς φύσεις
ἀσπάσηται. ἀποκτενοῦμεν καὶ * “τὸν ἔγγιστα . ὁ
δ᾽ ἐγγυτάτω διανοίας ὁ ὁ κατὰ προφοράν ἐστι λόγος,
εὐλόγοις καὶ εἰκόσι καὶ πιθανότησι δόξας ψευδεῖς
ἐντιθεὶς ἐπ᾿ ὀλέθρῳ τοῦ κρατίστου κτήματος
71 ἀληθείας. XVII. διὰ τί οὖν οὐχὶ καὶ τοῦτον
σοφιστὴν ὄντα καὶ μιαρὸν ἀμυνούμεθα τὸν ἁρμότ-
τοντα αὐτῷ καταψηφισάμενοι θάνατον, ἡσυχί (ίαν---
λόγου γὰρ ἡσυχία θάνατος---, ἵνα μηκέτ᾽ ἐν-
σοφιστεύοντος ὁ νοῦς μεθέλκηται, δύνηται δ᾽
ἀπηλλαγμένος πάντως τῶν κατὰ τὸ “ ἀδελφὸν Ὁ
σῶμα ἡδονῶν, τῶν κατὰ τὰς “ πλησίον 1 καὶ
ἀγχιθύρους αἰσθήσεις γοητειῶν, τῶν κατὰ τὸν
“ἔγγιστα ᾽᾽᾿ λόγον σοφιστειῶν ἐλεύθερος καὶ ἄφετος
ἐαθεὶς καθαρῶς τοῖς νοητοῖς ἅπασιν ἐπιβάλλειν;
72 οὗτός ἐστιν 6 “‘Adywv τῷ πατρὶ καὶ
τῇ μητρί,᾽ τοῖς θνητοῖς γονεῦσιν, “οὐχ ἑώρακα
ὑμᾶς," ap’ οὗ τὰ θεῖα εἶδον, ὁ ᾿μὴ γνωρίζων τοὺς
υἱούς,᾽᾽ ἀφ᾽ οὗ γνώριμος σοφίας ἐ ἐγένετο, ὁ “ ἀπο-
γινώσκων τοὺς ἀδελφούς, ἀφ᾽ οὗ μὴ ἀπεγνώσθη
παρὰ θεῷ, ἀλλὰ σωτηρίας ἠξιώθη παντελοῦς.
19 οὗτός ἐστιν ὁ “ τὸν σειρομάστην
λαβών,᾽ τουτέστιν 6 μαστεύσας καὶ ἀναζητήσας
1 Or perhaps, as Mangey, τὸν χορὸν αἰσθήσεων" οὗτος.

ig See App. p. 502.
® Lit. “‘ pit-searcher ’’; see footnote to De Post. 182.

352

ON DRUNKENNESS, 70-73

dissever the passion-loving and mortal element from
the virtue-loving and divine. We shall kill, too, our
‘ neighbour,” again no man, but the troop and com-
pany of the senses. That company is at once the
close intimate and the enemy of the soul, spreading
its gins and snares for her, in order that, overwhelmed
by the flood of sense-perceived objects, she may never
lift her head heavenwards nor welcome those natures
whose divine forms are grasped only by the mind.
Again we shall kill our “ nearest ” ; and nearest to
the understanding is the uttered word,* which through
the specious, the probable and the persuasive im-
plants in us false opinions for the destruction of our
noblest possession, truth. XVII. Why, then, should 71
we not at once take vengeance on him too, sophist and
miscreant that he is, by sentencing him to the death
that befits him—that is to silence, for silence is the
death of speech? Thus will he no longer ply his
sophistries within the mind, nor will that mind be led
astray, but absolutely released from the pleasures of
his “‘ brother,’’ the body, and from the witcheries of
the senses, the “ neighbours ”’ at his gates, and from
the sophistries of the speech which is “ nearest’ to him,
he will be able to devote his unhampered liberty to
the world of mental things. It is this 72
Mind who “ says to his father and mother ’’—his
mortal parents—“I have not seen you,’ from the
day when I saw the things of God ; it is this Mind
who no longer knows his sons, ever since he came to
the knowledge of wisdom ; it is this Mind who re-
nounces his brethren (Deut. xxxiii. 9), ever since
he was not renounced before God, but judged worthy
of full salvation. It is this same Mind who 73
“* took the lance,” ὃ that is probed and searched the

353

PHILO

τὰ τῆς φθαρτῆς γενέσεως, ἧς ἐν σιτίοις Kal ποτοῖς
τὸ εὔδαιμον ee καὶ “‘ εἰς τὴν κάμινον;,᾽
ὥς φησι Μωυσῆς, “εἰσελθών, τὸν καιόμενον
καὶ φλεγόμενον ὑπερβολαῖς ἀδικημάτων καὶ μηδέ-
ποτε σβεσθῆναι δυνάμενον ἀνθρώπων βίον, κἄπειτα
ἰσχύσας καὶ τὴν “᾿ γυναῖκα διὰ τῆς μήτρας ἀνα-
τεμεῖν, ὅτι αἰτία τοῦ γεννᾶν ἔδοξεν εἶναι πάσχουσα
πρὸς ἀλήθειαν μᾶλλον ἣ δρῶσα, καὶ πάντα “ ἄν-
θρωπον ᾿" καὶ λογισμὸν τὸν ἐπακολουθήσαντα τῇδε
τῇ δόξῃ τῇ «τὰ» τοῦ μόνου τῶν γινομένων αἰτίου
Jeow mEplamTovon παθηταῖς οὐσίαις. XVII.

74 dp’ οὐχὶ καὶ οὗτος ἀνδροφόνος παρὰ πολλοῖς ἂν
[868] εἶναι νομισθείη τοῖς | πρὸς γυναικῶν ἔθεσιν ἁλισκό-
μενος"; ἀλλὰ παρά γε θεῷ τῷ πανηγεμόνι καὶ
πατρὶ μυρίων ἐπαίνων καὶ ᾿ἐγκωμίων καὶ ἀναφ-
αιρέτων ἄθλων ἀξιωθήσεται: τὰ δ᾽ ἄθλα μεγάλα
75 καὶ ἀδελφά, εἰρήνη καὶ ἱερωσύνη. - τό
τε γὰρ τὴν ἐν τῷ σπουδαζομένῳ παρὰ τοῖς πολλοῖς
ἀνθρώποις βίῳ ᾿δυσάλωτον στρατείαν καὶ τὸν ἐν
ψυχῇ τῶν ἐπιθυμιῶν ἐμφύλιον πόλεμον καταλῦσαι
δυνηθέντα εἰρήνην βεβαιώσασθαι μέγα καὶ λαμπρὸν
ἔργον, τό τε μηδὲν ἄλλο, μὴ πλοῦτον, μὴ δόξαν,
μὴ τιμήν, μὴ ἀρχήν, μὴ κάλλος, μὴ ἰσχύν, μὴ ὅσα
σώματος π εονεκτήματα, μηδ᾽ αὖ γῆν ἢ οὐρανὸν
7 τὸν σύμπαντα κόσμον, ἀλλὰ τὸ πρεσ ύτατον τῶν
αἰτίων τὸ πρὸς ἀλήθειαν θεραπείας καὶ τῆς ἀνωτάτω

1 Wendland τοῖς τρόπον γυναικῶν ἔθεσιν ἁλισκομένοις. See
App. p. 503.

¢ A.V. “ tent,” R.V. ‘ pavilion ’’ (marg. “ alcove’). No
reason seems to be known for the Lxx translation. κάμινος
elsewhere always means “‘ furnace,”’ a sense impossible in this
context. > See App. p. 502.

354

ON DRUNKENNESS, 73-75

secrets of corruptible creation, which finds in food and
drink the treasure-house of its happiness ; who
‘‘ entered,’ as Moses tells us, ‘‘ the furnace ” @—the
furnace of human life, which burns so fiercely and
unquenchably, fed with the exceeding multitude of
our transgressions ; who then received strength to
“pierce” both the woman and the man—“ the
woman through the womb,” because she believed
herself to be the cause of generation, though in
reality her part is passive rather than active—‘ the
man ”’ as representing every thought which followed
this belief—the belief which invests the natures
which are but the subjects of God’s action with the
dues which belong only to Him who alone is the
cause of all that comes into being (Num. xxv. 7, 8).°
XVIII. Surely such a one must pass for a murderer 74
in the judgement of the multitude, and be condemned
by custom the woman-like, but in the judgement of
God the all-ruling Father he will be held worthy of
laud and praise beyond reckoning and of prizes that
cannot be taken from him—two great and sister
prizes, peace and priesthood (Num. xxv. 2, 13).
For to be able to stay the fierce per- 75
sistent warfare of the outward life which the multi-
tude so eagerly pursues, and the intestine battling of
lust against lust in the soul, and there establish peace,
is a great and glorious feat. And to have learnt that
nothing else, neither wealth, nor glory, nor honour,
nor office, nor beauty, nor strength, nor all bodily
advantages, nor earth nor heaven, nor the whole
world, but only the true cause, the Cause supreme
among causes, deserves our service and highest
honour, and thereby to have attained the rank of

355

PHILO

A if , , . ε , r β A ie
TLLNS αςιωώσαντα Oren TYV ιερωσυνὴς AAPELW TA a4

76 θαυμαστὸν καὶ περιμάχητον. ἀδελφὰ δ᾽ ἔφην τὰ

77

78

79

ἄθλα οὐκ ἀπὸ σκοποῦ, ἀλλ' εἰδὼς ὅ ὅτι οὔτ᾽ ἂν ἱερεὺς
γένοιτο πρὸς ἀλήθειαν ἔτι τὴν ἀνθρωπίνην καὶ
θνητὴν στρατευόμενος στρατείαν, ἐν ἧ ταγματαρ-
χοῦσιν at κεναὶ δόξαι, οὔτ᾽ ἂν εἰρηνικὸς ἀνὴρ μὴ
τὸ μόνον ἀμέτοχον πολέμου καὶ τὴν αἰώνιον
εἰρήνην ἄγον ἀψευδῶς καὶ ἁπλῶς θεραπεύων.
XIX, Τοιοῦτοι μέν εἰσιν οἵ τὸν πατέρα καὶ
τὰ τοῦ πατρὸς τιμῶντες, μητρὸς δὲ καὶ τῶν
ἐκείνης ἥκιστα φροντίζοντες. τὸν δ᾽ ἀμφοτέροις
πολεμωθέντα τοῖς γονεῦσι διασυνίστησιν εἰσαγαγὼν
λέγοντα" “οὐκ οἶδα τὸν κύριον, καὶ τὸν ᾿Ισραὴλ
οὐκ ἐξαποστέλλω"᾽᾿ οὗτος γὰρ ἔοικε καὶ τοῖς πρὸς
θεὸν ὀρθῷ λόγῳ βραβευομένοις καὶ τοῖς πρὸς
γένεσιν παιδείᾳ ε αιουμένοις ἐναντιοῦσθαι καὶ
συγχεῖν πάντα διὰ πάντων. εἰσὶ δὲ καὶ ἔτι νῦν---
οὔπω γὰρ τὸ ἀνθρώπων γένος τὴν ἄκρατον κακίαν
ἐκαθήρατο---μήτε τῶν εἰς εὐσέβειαν μήτε τῶν
εἰς κοινωνίαν μηδὲν ἁπλῶς δρᾶν ἐγνωκότες, ἀλλὰ
τοὐναντίον ἀσεβείας μὲν καὶ ἀθεότητος ἑταῖροι,
πρὸς δὲ τοὺς ὁμοίους ἄπιστοι. καὶ περινοστοῦσιν
αἱ μέγισται τῶν πόλεων κῆρες οὗτοι, τὰ ἴδια καὶ
τὰ κοινὰ ὑπὸ φιλοπραγμοσύνης διέποντες, μᾶλλον
δ᾽, εἰ χρὴ τἀληθὲς εἰπεῖν, ἀνατρέποντες" ous ἐχρῆν
ὥσπερ μεγάλην νόσον, λιμὸν 7 7 λοιμὸν ἦ τι κακὸν
ἄλλο θεήλατον, εὐχαῖς καὶ θυσίαις ἀποτρέπεσθαι:
φθοραὶ γὰρ οὗτοι μεγάλαι τοῖς ἐντυχοῦσι. παρὸ
καὶ Μωυσῆς τὸν ὄλεθρον αὐτῶν ἄδει πρὸς τῆς
¢ Apparently the thought is that the sea which blocked

the way of the Israelites was Pharaoh’s ally. For “‘ swallowed
up” cf. Ex. xv. 4 (Lxx κατεπόθησαν).

350

ON DRUNKENNESS, 75-79

priesthood—this is a privilege as marvellous as it is
worthy of all our efforts. But when I called these 76
two prizes sisters, I did not miscall them. I knew
that none could be a true priest, who was still a soldier

in that war of mortal men, in which the ranks are led
by vain opinions, and that none could be a man of
peace who did not worship in truth and sincerity that
Being who alone is exempt from war and dwells in
eternal peace.

XIX. Such are they who honour the father and 77
what is his, but disregard the mother and what is
hers. But the son who is at enmity with both his
parents is shewn to us by Moses, when he represents
him as saying, “ I know not the Lord and I do not
send Israel forth ’’ (Exod. v. 2). Such a one, we may
expect, will oppose both what right reason rules to be
our duty to God and what training and education
establish for our dealings with the world of creation ;
and thus he will work universal confusion. The 78
human race has never purged itself of the wickedness
which is unmixed with good, and there are still those
whose will and purpose is to do no action whatever
that can tend to piety or human fellowship, who on
the contrary keep company with impiety and godless-
ness, and also keep no faith with their fellows. And 79
these are the chief pests which haunt cities, control-
ling or, to speak more truly, upsetting private and
public life with their restless intrigues. We might
well treat them like some great plague or famine or
murrain, or any other heaven-sent curse, and endea-
vour to avert them by prayers and sacrifices. For
great is the havoc they work among those whom
they meet. And therefore Moses sings of their
destruction ; how they fell through their own allies 4

357

80

[369]

81

82

83 ὁ

PHILO

ἰδίου συμμαχίας ἁλόντων Kal ὥσπερ τρικυμίαις
ταῖς ἰδίαις δόξαις ἐγκαταποθέντων.

XX. Λέγωμεν τοίνυν ἑξῆς καὶ περὶ τῶν τούτοις
μὲν ἐχθρῶν, παιδείαν δὲ καὶ ὀρθὸν λόγον ἐκτετι-
μηκότων, ὧν ἦσαν οἱ τῷ ἑτέρῳ τῶν γονέων προσ-
κείμενοι τὴν ,ἀρετὴν | ἡμιτελεῖς χορευταί." οὗτοι.
τοίνυν καὶ νόμων, οὗς ὁ πατήρ, ὁ ὀρθὸς λόγος,
ἔθηκεν, ἄριστοι φύλακες. καὶ ἐθῶν πιστοὶ ταμίαι,
ἅπερ ἡ παιδεία, μήτηρ αὐτῶν, εἰσηγήσατο. ἐδιδά-
χθησαν δὲ ὑπὸ μὲν ὀρθοῦ λόγου, πατρός, τὸν πατέρα
τῶν ὅλων τιμᾶν, ὑπὸ δὲ παιδείας, τῆς μητρός,
τῶν θέσει καὶ νομιζομένων παρὰ πᾶσιν εἶναι
δικαίων μὴ ὀλιγωρεῖν. ἡνίκα γοῦν ὁ
ἀσκητὴς Ἰακὼβ καὶ τοὺς ἀρετῆς ἄθλους διαθλῶν
ἔμελλεν ἀκοὰς ὀφθαλμῶν ἀντιδιδόναι καὶ λόγους
ἔργων καὶ προκοπὰς τελειότητος, τοῦ φιλοδώρου
θεοῦ βουληθέντος αὐτοῦ τὴν διάνοιαν ἐνομματῶσαι,
ἵνα ταῦτ᾽ ἐναργῶς ἴδῃ ἃ πρότερον ἀκοῇ παρελαμ-
βανε--πιστοτέρα γὰρ ὄψις ὦτων--, ἐπ χησον
οἵ χρησμοί: “" οὐ κληθήσεται τὸ ὄνομά σου Ἰακώβ,
ἀλλ᾽ ᾿Ισραὴλ ἔσται σου τὸ ὄνομα, ὅτι ἴσχυσας
μετὰ θεοῦ καὶ μετὰ ἀνθρώπων δυνατός. ᾿Ιακὼβ
μὲν οὖν μαθήσεως καὶ προκοπῆς ὄνομα, ἀκοῆς
ἐξηρτημένων δυνάμεων, ᾿Ισραὴλ dé τελειότητος"
ὅρασιν γὰρ θεοῦ μηνύει τοὔνομα. ,Τελειότερον δὲ
τί ἂν εἴη τῶν ἐν ἀρεταῖς ἢ τὸ ὄντως ὃν ἰδεῖν;

ὁ δὴ κατιδὼν τἀγαθὸν τοῦτο παρ᾽ ἀμφοτέροις

1. Wendland suggested φὑστέρλρησαν, and τῆς ἀρετῆς, but
Adler’s argument for the ms. text, taking ὧν as dependent on
χορευταί and ἀρετὴν as acc. of respect, is convincing. The
phrase ἡμιτελεῖς τὴν ἀρετήν recurs De Decal. 110.

* The connexion lies in the words “ strong with God and
358

ON DRUNKENNESS, 79-83

and were swallowed up by the heavy sea of their own
imaginations.

XX. Let us then speak next of those who are the 80
enemies of these last, but have given due honour to
both education and right reason, of whom those who
attach themselves to one parent only were but half-
hearted followers in virtue. This fourth class are
valiant guardians of the laws which their father, right
reason, has laid down, and faithful stewards of the
customs which their mother, instruction, has intro-
duced. Their father, right reason, has taught them 81
to honour the Father of the all; their mother, in-
struction, has taught them not to make light of those
principles which are laid down by convention and
accepted everywhere. Consider the case 82
of Jacob. The Man of Practice was now in the last
bout of his exercises in virtue, about to exchange
hearing for eyesight, words for deeds, and progress
for perfection, since God in his bounty had willed to
plant eyes in his understanding that he might see
clearly what before he had grasped by hearing, for
sight is more trustworthy than the ears. Then it
was that the oracles rang out their proclamation,

** Thy name shall not be called Jacob, but Israel shall
be thy name, because thou hast been strong with
God and mighty with men ”’ (Gen. xxxii. 28). Now
Jacob is a name for learning and progress, gifts
which depend upon the hearing; Israel for perfec-
tion, for the name expresses the vision of God. And 83
what among all the blessings which the virtues give
can be more perfect than the sight of the Absolutely
Existent ? He who has the sight of this blessing has

mighty with men.”? Philo equates God with the father
‘** reason ’? and men with the mother “ἡ convention.”

359

PHILO

A A > A
᾿ἀνωμολόγηται τοῖς γονεῦσιν εὐδόκιμος, ἰσχὺν

84

85

86

A A 9 θ ἴων ὃ δὲ A LY 3 θ ,
μὲν τὴν ἐν θεῷ, δύναμιν δὲ τὴν παρὰ ἀνθρώποις
εὑράμενος. εὖ μοι δοκεῖ καὶ ἐν Παροι-
plats εἰρῆσθαι ““ προνοούντων' καλὰ ἐνώπιον κυρίου
καὶ ἀνθρώπων," ἐπειδὴ δι’ ἀμφοτέρων παντελὴς
ἡ κτῆσις τἀγαθοῦ περιγίνεται" διδαχθεὶς γὰρ
φυλάσσειν νόμους πατρὸς καὶ μὴ ἀπωθεῖσθαι
θεσμοὺς μητρὸς θαρρήσεις ἐπισεμνυνόμενος εἰπεῖν:

υἱὸς γὰρ ἐγενόμην “κἀγὼ πατρὶ ὑπήκοος καὶ
ἀγαπώμενος ἐν προσώπῳ μητρός. ΧΧΙ. ἀλλ᾽
οὐκ ἔμελλες, εἴποιμ᾽ ἂν αὐτῷ, στέργεσθαι φυλάττων
μὲν τὰ παρὰ γενητοῖς καθεστῶτα νόμιμα διὰ πόθον
κοινωνίας, φυλάττων δὲ καὶ τοὺς τοῦ ἀγενήτου
θεσμοὺς δι᾽ εὐσεβείας ἔρωτα καὶ ζῆλον;
τοιγάρτοι καὶ θεοπρόπος Μωυσῆς διὰ τῆς τῶν
κατὰ τὸν νεὼν δημιουργίας ὗ ἱερῶν τὴν ἐν ἀμφοτέροις
τελειότητα διαδείξει" οὐ γὰρ ἀπερισκέπτως ἡμῖν
τὴν κιβωτὸν ἔνδοθέν τε καὶ ἔξωθεν χρυσῷ περιαμ-
πίσχει, οὐδὲ στολὰς τῷ ἀρχιερεῖ διττὰς ἀναδίδωσιν,
οὐδὲ βωμοὺς δύο, τὸν μὲν ἔξω πρὸς τὰ ἱερεῖα, τὸν
δὲ πρὸς τὸ ἐπιθυμιᾶν ἔνδον δημιουργεῖ, ἀλλὰ
βουλόμενος διὰ συμβόλων τούτων τὰς καθ᾽ ἑκάτερον
εἶδος ἀρετὰς παραστῆσαι. τὸν γὰρ
σοφὸν κἀν τοῖς κατὰ ψυχὴν ἔνδον ἀοράτοις κἀν
τοῖς ἔξω περιφαινομένοις δεῖ τῇ παντὸς τιμιωτέρᾳ
χρυσοῦ φρονήσει κεκοσμῆσθαι, καὶ ὁπότε μὲν τῶν
ἀνθρωπείων -σπουδασμάτων ὑποκεχώρηκε. τὸ ὃν
θεραπεύων μόνον, τὴν ἀποίκιλον ἀληθείας ἐνδύεσθαι

1 The ᾿χχ has προνοοῦ, which perhaps should be read here.

—

4 See App. p. 503.
> Or “ we must not fail to observe that he did.”

960

ON DRUNKENNESS, 83-86

his fair fame acknowledged in the eyes of both parents,
for he has gained the strength which is in God and
the power which avails among men.

Good also, I think, is that saying in the Proverbs, 84
“ Let them provide things excellent in the sight of
the Lord and men ”’ (Prov. iii. 4), since it is through
both these that the acquisition of excellence is brought
to its fullness. For if you have learnt to observe
the laws of your father and not to reject the ordin-
ances of your mother,’ you will not fear to say with
pride, “ For I too became a son obedient to my father
and beloved before the face of my mother ”’ (Prov.
iv. 3). XXI. Aye indeed, I would say to such a one,
“How could you fail to win affection, if in your
desire for human fellowship you observe the customs
that hold among created men, and in your zeal and
passion for piety observe also the ordinances of the
Uncreated ? And therefore Moses, God’s 85
interpreter, will use the sacred works that furnished
the tabernacle to shew us the twofold perfection.
For it is not without a well-thought purpose for us ὃ
that he covers the ark both inside and outside with
gold (Exod. xxv. 10) and gives two robes to the high-
priest (Exod. xxviii. 4), and builds two altars, one
without for the sacrificial ritual, the other within for
burning incense (Exod. xxvii. 1, xxx. 1). No, he
wished by these symbols to represent the virtues of
either kind. For the wise man must be 86
adorned with the prudence that is more precious than
all gold, both in the inward invisible things of the
soul and in the outward which are seen of all men.
Again, when he has retired from the press of human
pursuits and worships the Existent only, he must put
on the unadorned robe of truth which nothing mortal

361

[370]

87

88

89

90

PHILO

στολήν, ἧς | οὐδὲν ἐφάψεται θνητόν---καὶ γάρ
ἐστι λινῆς ὕλης ἐξ οὐδενὸς τῶν πε υκότων ἀπο-
θνήσκειν γεννωμένης---, ὁπότε δὲ μέτεισι πρὸς
πολιτείαν, τὴν μὲν ἔνδον ἀποτίθεσθαι, ποικιλωτάτην
δὲ καὶ ὀφθῆναι θαυμασιωτάτην ἑτέραν ἀναλαμ-
Baveu: πολύτροπος γὰρ ὧν ὁ βίος ποικιλωτάτου
δεῖται τὴν σο lav τοῦ πηδαλιουχήσοντος κυβερνή-

του. οὗτος κατὰ μὲν τὸν περιφανῆ βωμὸν 1 ἢ βίον
καὶ δορᾶς καὶ σαρκῶν καὶ αἵματος καὶ πάντων
ὅσα περὶ σῶμα δόξει πολγὴν ποιεῖσθαι πρόνοιαν,
ὡς μὴ μυρίοις ἀπέχθοιτο κρίνουσιν ἀγαθὰ μετὰ
τὰ ψυχῆς δευτερείοις τετιμημένα τὰ περὶ σῶμα,
κατὰ δὲ τὸν ἔνδον πᾶσιν ἀναίμοις, ἀσάρκοις,
ἀσωμάτοις, τοῖς ἐκ λογισμοῦ μόνοις χρήσεται,
ἃ λιβανωτῷ. καὶ τοῖς ἐπιθυμιωμένοις ἀπεικά εται"
ὡς γὰρ ταῦτα ῥῖνας, ἐκεῖνα τὸν ψυχῆς ἅπαντα
χῶρον εὐωδίας ἀναπίμπλησι. XXII.
χρὴ μέντοι μηδὲ τοῦτ᾽ ἀγνοεῖν, ὅτι ἡ σοφία τέχνη
τεχνῶν οὖσα δοκεῖ μὲν ταῖς δια ὅροις ὕλαις
ἐναλλάττεσθαι, τὸ δ᾽ αὑτῆς ἀληθὲς εἶδος ἄτρεπτον
ἐμφαίνει τοῖς ὀξυδορκοῦσι καὶ μὴ τῷ περι-
κεχυμένῳ τῆς οὐσίας ὄγκῳ μεθελκομένοις, ἀλλὰ
τὸν ἐνεσφραγισμένον ὑπὸ τῆς τέχνης αὐτῆς χα-
ρακτῆρα διορῶσι. τὸν ἀνδριαντοποιὸν Φειδίαν
ἐκεῖνον καὶ χαλκὸν λαβόντα φασὶ καὶ ἐλέφαντα καὶ

A A ” 4 4 9 ᾽ὔ

χρυσὸν καὶ ἄλλας διαφόρους ὕλας ἀνδριάντας
ἀπεργάσασθαι καὶ ἐν ἅπασι τούτοις μίαν καὶ τὴν
αὐτὴν ἐνσημήνασθαι τέχνην, ὡς μὴ μόνον ἐπι-
στήμονας, ἀλλὰ καὶ λίαν ἰδιώτας τὸν δημιουργὸν
ἀπὸ τῶν δημιουργηθέντων γνωρίσαι" καθάπερ γὰρ

* 4.e.not of wool. The samecontrast is made De Spec. Leg.
i, 84. =

869

ON DRUNKENNESS, 86-90

shalltouch. For the stuff of which it is made is linen,
not the produce of animals whose nature is to perish.*
But when he passes to the citizen’s life, he must put
off that inner robe and don another,® whose manifold
richness is a marvel to the eye. For life is many-
sided, and needs that the master who is to control
the helm should be wise with a wisdom of manifold
variety. Again, that master as he stands at the outer,
the open and visible altar, the altar of common life,
will seem to pay much regard to skin and flesh and
blood and all the bodily parts lest he should offend
the thousands who, though they assign to the things
of the body a value secondary to the things of the
soul, yet do hold them to be good. But when he
stands at the inner altar, he will deal only with what
is bloodless, fleshless, bodiless and is born of reason,
which things are likened to the incense and the burnt
spices. For as the incense fills the nostrils, so do
these pervade the whole region of the soul with fra-

grance. XXII. This too we must not fail 88

to know, that wisdom which is the art of arts ὃ seems
to change with its different subject matters, yet shews
its true form unchanged to those who have clearness
of vision and are not misled by the dense and heavy
wrappings which envelop its true substance, but des-
cry the form impressed by the art itself. They say
that the great sculptor Pheidias would take brass and
ivory and gold and various other materials to make
his statues, and yet on all these he so stamped the
impress of one and the same art, that not only adepts,
but those who were totally ignorant of such matters,

89

recognized the artist from his work. For as nature 90

δ The reference is to Lev. xvi. 4 and 23, 24.
¢ See App. p. 503.

363

PHILO

ἐπὶ τῶν διδύμων. ἡ φύσις χρησαμένη τῷ αὐτῷ
πολλάκις χαρακτῆρι παρὰ μικρὸν ἀπαραλλάκτους
ὁμοιότητας ἐτύπωσε, τὸν αὐτὸν τρόπον καὶ ἡ τελεία
τέχνη, μίμημα καὶ ἀπεικόνισμα φύσεως οὖσα,
ὅταν διαφόρους ὕλας παραλάβῃ, σχηματίζει καὶ
ἐνσφραγίζεται τὴν αὐτὴν ἁπάσαις ἰδέαν, ὡς ταύτῃ
μάλιστα συγγενῆ καὶ ἀδελφὰ καὶ διδυμα τὰ δη-

91 μιουργηθέντα γενέσθαι. ταὐτὸν οὖν καὶ
ἡ ἐν τῷ σοφῷ δύναμις ἐπιδείξεται" πραγματευομένη
γὰρ τὰ περὶ τοῦ ὄντος εὐσέβεια καὶ ὁσιότης
ὀνομάζεται, τὰ δὲ περὶ οὐρανοῦ καὶ τῶν κατ᾽ αὐτὸν
φυσιολογία, μετεωρολογιικὴ δὲ τὰ περὶ τὸν ἀέρα
καὶ ὅσα κατὰ τὰς τροπὰς αὐτοῦ καὶ μεταβολὰς
ἔν τε ταῖς ὁλοσχερέσιν ἐ ἐτησίοις ὥραις καὶ ταῖς ἐν
μέρει κατά τε μηνῶν καὶ ἡμερῶν περιόδους πέφυκε
συνίστασθαι, ἠθικὴ δὲ τὰ πρὸς ἀνθρωπίνων ἐπαν-
ὄρθωσιν ἠθῶν, ἧς ἰδέαι πολιτική τε ἡ περὶ" πόλιν
καὶ ἡ περὶ οἰκίας ἐπιμέλειαν οἰκονομική, συμποτική

371] Ι. τε ἡ περὶ τὰ συμπόσια καὶ τὰς εὐωχίας, ἔτι δ᾽ αὖ
ἡ μὲν περὶ ἀνθρώπων ἐ ἐπιστασίαν βασιλική, ἡ δὲ περὶ

92 προστάξεις καὶ ἀπαγορεύσεις νομοθετική" πάντα
γὰρ ταῦτα ὁ πολύφημος ὡς ἀληθῶς καὶ πολυώνυμος
σοφὸς κεχώρηκεν, εὐσέβειαν, ὁσιότητα, φυσιολογίαν,
μετεωρολογίαν, ἠθοποιίαν, πολιτείαν, οἰκονομίαν,
βασιλικήν, νομοθετικήν, ἄλλας μυρίας δυνάμεις, καὶ
ἐν ἁπάσαις ἕν εἶδος καὶ ταὐτὸν ἔχων ὀφθήσεται.

99 XXIII. δΔιειλεγμένοι δὲ περὶ τῶν ἐν τοῖς
ἐκγόνοις τεττάρων τάξεων οὐκ ἂν οὐδὲ ἐκεῖνο
παρίδοιμεν, ὃ γένοιτ᾽ ἂν τῆς διαιρέσεως καὶ τομῆς
τῶν κεφαλαίων ἐναργεστάτη πίστις" τοῦ γὰρ
μετεωρισθέντος καὶ φυσηθέντος ὑπ᾽ ἀνοίας παιδὸς

1 MSS. πρὸ.

364

ON DRUNKENNESS, 90-93

so often in the case of twins by using the same stamp
shapes likenesses which are almost identical, so too
that perfect art, which is the copy and effigies of
nature, may take different materials and yet mould
them and impress on them all the same form, and this
it is which chiefly makes the products of its work to
be as kinsfolk, brothers, twins to each other.

We shall find the same thing happening with the 91
power which resides in the Sage. Under the name
of piety and holiness it deals with the attributes of
the Really Existent ; under that of nature-study,
with all that concerns the heavens and the heavenly
bodies ; as meteorology, with the air and the con-
sequences which result through its changes and varia-
tions both at the main seasons of the year and those
particular ones which follow cycles of months and
days; as ethic, with what tends to the improvement
of human conduct, and this last takes various forms ;
politic, dealing with the state; economic, with the
management of a house ; sympotic, or the art of con-
viviality, with banquets and festivities; and further
we have the kingly faculty dealing with the control
of men, and the legislative with commands and pro-
hibitions. All these—piety, holiness, nature-study, 92
meteorology, ethic, politic, economic, king-craft,
legislator-craft and many other powers—find their
home in him who is in the truest sense many-voiced
and many-named, even the Sage, and in all he will
be seen to have one and the same form.

XXIII. After discussing the four classes of sons, 93
we must not overlook the following point, which will
be the clearest proof that our classification is based
on a correct division. The son who is puffed up
and carried away by his folly is denounced by his

365

PHILO

οἱ γονεῖς τὸν τρόπον τοῦτον κατηγόρησαν εἴπόντες

‘6 υἱὸς ἡμῶν οὗτος,᾽᾽ δεικνύντες τὸν ἀπειθῆ καὶ

94 ἀπαυχενίζοντα. διὰ γὰρ τῆς δείξεως τῆς ᾿ οὗτος ‘a
ἐμφαίνουσιν ὅτι καὶ ἑτέρους ἐγέννησαν, τοὺς μὲν
τῷ ἑτέρῳ, τοὺς δ᾽ ἀμφοτέροις καταπειθεῖς, λογι-
σμοὺς εὐφυεῖς, ὧν παράδειγμα “Ῥουβήν" φιληκόους
καὶ φιλομαθεῖς ἑτέροις, ὧν ἐστι Συμεών, ἀκοὴ
γὰρ οὗτος ἐρμηνεύεται" _mpoopuyas καὶ ἱκέτας
θεοῦ, Λευιτῶν 6 θίασος οὗτος" τὸν εὐχαριστητικὸν
ὕμνον ἄδοντας οὐ γεγωνῷ φωνῇ μᾶλλον ἢ 7) διανοίᾳ,
ὧν ἔξαρχος ᾿Ιούδας- διὰ τὴν μετὰ πόνων ἀρετῆς
κτῆσιν ἑκούσιον μισθῶν καὶ δωρεῶν ἀξιωθέντας,
ὥσπερ ᾿Ισσάχαρ᾽ μετανάστας ἀπὸ τῆς Χαλδαϊκῆς
μετεωρολογικῆς θεωρίας γεγονότας εἰς τὴν περὶ
τοῦ ἀγενήτου σκέψιν, ὡς ᾿Αβραάμ: αὐτήκοον καὶ
αὐτομαθῆῇ κτησαμένους ἀρετήν, ὥσπερ ᾿Ισαάκ'
λήματος καὶ ἰσχύος πλήρεις καὶ φίλους τῷ θεῷ,
καθάπερ Μωυσῆν τὸν τελειότατον.

95 XXIV. Εἰκότως οὖν τὸν ἀπειθῆ καὶ ἐρεθιστὴν
καὶ συμβολὰς εἰσφέροντα, τουτέστι συμβάλλοντα
καὶ συνάπτοντα ἁμαρτήματα ἁμαρτήμασι, μεγάλα
μικροῖς, νέα παλαιοῖς, ἑκούσια ἀκουσίοις, καὶ
ὥσπερ ὑπ᾽ οἴνου φλεγόμενον ἄληκτον καὶ ἀνεπί-
σχετον μέθην τοῦ βίου παντὸς καταμεθύοντα καὶ
παροινοῦντα διὰ τὸ τοῦ τῆς ἀφροσύνης πόματος
ἀκράτου καὶ πολλοῦ σπάσαι καταλεύειν ὁ ἱερὸς
λόγος δικαιοῖ, ὅτι καὶ τὰς ὀρθοῦ λόγου προστάξεις
τοῦ πατρὸς καὶ τὰς παιδείας τῆς μητρὸς νομίμους
ὑφηγήσεις ἀνεῖλε καὶ παράδειγμα ἔχων τὸ καλο-

α Lit. “ injunctions conforming to law or custom.”

366

ON DRUNKENNESS, 93-95

parents as “ this son of ours,” and it is in these words
that they indicate his disobedience and recalcitrance.
By using the word “this ”’ in thus indicating him, 94
they suggest that they have other children, who are
obedient either to one or both of their parents. Such
are the reasonings of the naturally gifted, of which
Reuben is a type ; the docile scholar, as Simeon, for
his name means “ hearing ”’ ; the suppliants who take
refuge with God, and this is the company of the
Levites ; those who raise the hymn of thankfulness
with their hearts rather than with their voices, and
the leader of that choir is Judah ; those who have
been judged worthy of rewards and prizes because
of their own free will they have toiled in the acquisi-
tion of virtue, as Issachar ; those who have abandoned
the Chaldean research of the supra-terrestrial to
engage in the contemplation of the Uncreated, as
Abraham ; those who have acquired virtue through
no other voice but their own and no teacher but
themselves, as Isaac ; those who are full of courage
and strength and are dear to God, as Moses the
most perfect of men.

XXIV. It is with good reason, then, that the dis- 95
obedient and contentious man who “ brings con-
tributions,’ that is contributes and adds sins to sins,
great to small, new to old, voluntary to involuntary,
and as though inflamed by wine drowns the whole of
life in ceaseless and unending drunkenness, sodden
with drinking deep of the unmixed cup of folly, is
judged by the holy word to be worthy of stoning.
Yes, for he has made away with the commands of
right reason, his father and the observances enjoined
by instruction,* his mother, and though he had be-
fore him the example of true nobility in his brothers

367

PHILO

κἀγαθίας, τοὺς τοῖς γονεῦσιν εὐδοκίμους ἀδελφούς,
τὴν τούτων ἀρετὴν οὐκ ἐμιμήσατο, τοὐναντίον δὲ
καὶ προσεπιβαίνειν ἠξίωσεν, ὡς θεοπλαστεῖν μὲν
τὸ σῶμα, θεοπλαστεῖν δὲ τὸν παρ᾽ Αἰγυπτίοις
μάλιστα τιμώμενον τῦφον, οὗ σύμβολον ἡ τοῦ

[312] χρυσοῦ ταύρου κατασκευή, περὶ ὃν χοροὺς
ἱστάντες οἱ φρενοβλαβεῖς ᾷδουσι καὶ ἐξάρχουσιν,
οὐ παροίνιον καὶ κωμαστικὸν οἷα ἐν ἑορταῖς καὶ
θαλίαις ἥδιστον μέλος, ἀλλὰ τὸν ὡς ἐπὶ τεθνεῶσιν
ἀληθῆ θρῆνον αὑτοῖς, ὥσπερ ἔξοινοι καὶ τῆς ψυχῆς
τὸν τόνον ὑπεκλύσαντές τε καὶ φθείραντες"

96 λέγεται γὰρ ὅτι “᾿ ἀκούσας ᾿Ιησοῦς «τῆς φωνῆς»
τοῦ λαοῦ κεκραγότων εἶπε πρὸς Μωυσῆν: φωνὴ
πολέμου ἐν τῇ παρεμβολῇ. καὶ λέγει: οὐκ ἔστι
φωνὴ ἐξαρχόντων κατ᾽ ἰσχὺν οὐδὲ φωνὴ ἐξαρχόντων
τροπῆς, ἀλλὰ φωνὴν. ἐξαρχόντων οἴνου ἐγὼ ἀκούω.
καὶ ἡνίκα ἤγγιζε τῇ παρεμβολῇ, ὁρᾷ τὸν μόσχον
καὶ τοὺς χορούς. ἃ δὲ διὰ τούτων αἰνίττεται,
παραστήσωμεν, ὡς ἂν οἷοί τε ὦμεν.

91 ΧΧΥ. Τὰ περὶ ἡμᾶς τοτὲ μὲν ἠρεμεῖ, τοτὲ δὲ
ὁρμαῖς καὶ ἐκβοήσεσιν ἀκαίροις ὡσανεὶ χρῆται:
καὶ ἔστιν ἡ μὲν ἡσυχία τούτων εἰρήνη βαθεῖα, τὰ
δὲ ἐναντία πόλεμος ἄσπον os. μάρτυς δ᾽ ὁ

98 πεπονθὼς ἀψευδέστατος" ἀκούσας γὰρ τῆς φωνῆς
τοῦ λαοῦ κεκραγότων λέγει πρὸς τὸν σκεπτικὸν
καὶ ἐπίσκοπον τῶν πραγμάτων" “᾿ φωνὴ πολέμου
ἐν τῇ παρεμβολῇ.᾽" ἕως «μὲν γὰρ οὐκ ἐκινοῦντο
καὶ ἐκεκράγεσαν ἐν ἡμῖν at ἄλογοι ὁρμαΐ, σταθερώ-

* See App. p. 503.

ὃ ἔξρινος is contrasted with παροίνιος, a word which has
not necessarily any unfavourable sense, in this differing from
παροινεῖν and παροινία,

368

ON DRUNKENNESS, 95-98

whom the parents honoured, he did not imitate their
virtue, but contrariwise determined to be the ag-
gressor in wickedness.*. And thus he made a god of
the body, a god of the vanity most honoured among
the Egyptians,* whose symbol is the image of the
golden bull. Round it the frenzied worshippers make
their dances and raise and join in the song, but that
song was not the sweet wine-song of merry revellers
as in a feast or banquet, but a veritable dirge, their
own funeral chant, a chant as of men maddened by
wine,” who have loosened and destroyed the tone and
vigour which nerved their souls. For we 96
are told that “ when Joshua heard the voice of the
people as they shouted, he said to Moses: ‘ There is
a voice of war in the camp, and he ® said ‘ It is not the
voice of men raising the shout © through might, nor
of those who raise it for being overcome, but it is the
voice of men who raise the shout over the wine that
I hear.” And when he drew nigh to the camp, he
saw the calf and the dances” (Exod. xxxii. 17-19).
Let us shew as well as we can what he shadows forth
under this figure. XXV. Our being 97
is sometimes at rest, at other times is subject to
impulses or, as we may call them, ill-timed outcries.
When these are still we have profound peace, when
it is otherwise we have relentless wars. To this 98
there can be no testimony so certain as that of per-
sonal experience. Such a person hears the voice of
the people shouting and says to the one who watches
and observes the course of events,® “‘ There is a voice
of war in the camp.”’ For so long as the unreasoning
impulses did not stir and “‘ shout’ within us, the

¢ Or, as the allegorical treatment implies, “ raise (or lead)
the song.”

869

PHILO

τερον ὃ νοῦς ἵδρυτο" ἐπειδὴ δὲ ἤρξαντο πολύφωνον
καὶ πολύηχον ἀπεργάζεσθαι τὸ ψυχῆς χωρίον τὰ
πάθη συγκαλοῦσαι καὶ ἀνεγείρουσαι, στάσιν ἐμ-

99 φύλιον ἐγέννησαν. ἐν δὲ τῷ στρατοπέδῳ
ὁ πόλεμος, φυσικώτατα: ποῦ γὰρ ἀλλαχόθι ἔριδες,
μάχαι, φιλονεικίαι, πάνθ᾽ ὅσα ἔργα ἀκαθαιρέτου
πολέμου, πλὴν ἐν τῷ μετὰ σώματος βίῳ, ὃν
ἀλληγορῶν καλεῖ στρατόπεδον; τοῦτον εἴωθεν
ἀπολιπεῖν ὁ νοῦς, ὅταν θεοφορηθεὶς πρὸς αὐτῷ
τῷ ὄντι γένηται καταθεώμενος τὰς ἀσωμάτους

100 ἰδέας" “λαβὼν ᾿᾿ γάρ φησι “ Μωυσῆς τὴν ἑαυτοῦ

᾿ς σκηνὴν ἔπηξεν ἔξω τῆς παρεμβολῆς," καὶ οὐ
πλησίον, ἀλλὰ πορρωτάτω καὶ “ὶ μακρὰν ἀπὸ τῆς
παρεμβολῆς. αἰνέττεται δὲ διὰ τούτων, ὅτι ὁ
σοφὸς μέτοικος καὶ μετανάστης ἐστὶν ἀπὸ πολέμου
πρὸς εἰρήνην καὶ ἀπὸ τοῦ θνητοῦ καὶ πεφυρμένου
στρατοπέδου πρὸς τὸν ἀπόλεμον καὶ εἰρηναῖον
λογικῶν καὶ εὐδαιμόνων ψυχῶν βίον θεῖον.

101 XXVI. λέγει δὲ καὶ ἑτέρωθι ὅτι “ ἐπειδὰν ἐξέλθω
τὴν πόλιν, ἐκπετάσω τὰς χεῖρας πρὸς τὸν κύριον,
καὶ at φωναὶ παύσονται.᾽ μὴ νομίσῃς δὲ τὸν
διαλεγόμενον ἄνθρωπον εἶ εἶναι, τὸ ψυχῆς καὶ σώματος
ὕφασμα ἢ ἢ πλέγμα ἢ κρᾶμα 7) ὅ τι ποτὲ χρὴ καλεῖν
τουτὶ τὸ σύνθετον ζῷον, ἀλλὰ νοῦν εἱλικρινέστατον
καὶ καθαρώτατον, ὃς ἐν μὲν τῇ πόλει τοῦ σώματος
καὶ τοῦ θνητοῦ βίου περιεχόμενος ἔσταλται καὶ
συνείληπται καὶ ὥσπερ ἐν δεσμωτηρίῳ καθειργ-
μένος μηδὲ ἐλευθέρου δύνασθαι σπᾶν ἀέρος a ἄντικρυς
ὁμολογεῖ, ἐπειδὰν δὲ ἐξέλθῃ τὴν πόλιν ταύτην,
καθάπερ πόδας καὶ χεῖρας οἱ δεσμῶται τὰς ἐννοίας

[373] αὐτὸς καὶ διανοήσεις λυθεὶς ἀφέτοις καὶ ἀπ-
ελευθεριαζούσαις χρήσεται ταῖς ἐνεργείαις, ὡς τὰς
370

ON DRUNKENNESS, 98-101

mind stood firm and stedfast. But when they begin
to fill the region of the soul with manifold sounds
and voices, when they summon the passions and
rouse them to action, they create the discord of civil
war. ‘““The war is in the camp.” True 99
indeed. For where else do we find contentions,
combats, hostilities and all the works that go with
bitter and persistent war, but in the life of the body
which in his parable he calls the camp? That camp
the mind is wont to leave, when, filled with the divine,
it finds itself in the presence of the Existent Him-
self and contemplates the incorporeal ideas. For 100
‘“ Moses,” we read, ‘‘ took his tent and pitched it
outside the camp,” not near, but very far, “at a
distance from the camp ” (Exod. xxxiii. 7). Under
this figure he suggests that the Sage is a pilgrim who
travels from peace to war, and from the camp of
mortality and confusion to the divine life of peace
where strife is not, the life of reasonable and happy
souls. XXVI. Elsewhere he says “* When 101
I have gone out of the city I will spread out my hands
to the Lord and the sounds shall cease ”’ (Exod. ix.
29). Do not suppose that the person who speaks
thus in a man—this compound animal in which soul
and body are woven or twined or mingled (use any
word you will). No, it is the mind pure and unal-
loyed. While it is cooped up in the city of the body
and mortal life, it is cabined and cribbed and like a
prisoner in the gaol declares roundly that it cannot
even draw a breath of free air ; but when it has gone
out of this city, its thoughts and reflections are at
liberty, like the hands and feet of the unbound
prisoner, and it finds free scope and range for the
employment of its active powers, so that the

371

PHILO

102 ἐπικελεύσεις τῶν παθῶν εὐθὺς ἐπισχεθῆναι. ἢ

103

104

105

ovx ἡδονῆς μὲν ἀνατεταμέναι αἱ ἐκβοήσεις, du ὧν
τὰ ἑαυτῇ φίλα εἴωθε προστάττειν, ἐπιθυμίας δὲ
ἄρρηκτος ἡ φωνὴ χαλεπὰς ἀπειλὰς κατὰ τῶν μὴ
ὑπηρετούντων ἀπειλούσης, καὶ τῶν ἄλλων ἕκάστου
πολύηχος καὶ μεγαλόφωνός τις ἡ γῆρυς; ἀλλὰ
γὰρ οὐδ᾽ εἰ μυρίοις στόμασι καὶ γλώτταις ἑ ἕκαστον
τῶν παθῶν «ἐν» τῷ κατὰ τοὺς ποιητὰς λεγομένῳ

, e 4 \ aA 4 4 > a4 3 \
«χρήσαιτο ὁμάδῳ, Tas τοῦ τελείου δύναιτ ἂν ἀκοὰς

συγχέαι μετεληλυθότος ἤδη καὶ τὴν αὐτὴν ἐκείνοις

4 4 9 9
πόλιν μηκέτ᾽ οἰκεῖν ἐγνωκότος.

XXVIT. Φαμένου δὴ τοῦ πεπονθότος, ὅτι ἐν τῷ
σωματικῷ στρατοπέδῳ τὰς τοῦ πολέμου φωνὰς
εἷναι πάσας συμβέβηκε τῆς εἰρήνῃ φίλης ἡσυχίας
μακρὰν ἀπελη, αμένης, ὁ ἱερὸς συναινεῖ λόγος" οὐ
γὰρ "λέγει «μὴ εἶναι πολέμου φωνήν, ἀλλὰ μὴ
τοιαύτην, ὁποίαν ἔνιοι νομίζουσιν ἢ νενικηκότων
ἢ κεκρατημένων, ἀλλ᾽ ἥτις ἂν γένοιτο βεβαρημένων
καὶ πεπιεσμένων οἴνῳ: τὸ γὰρ “ οὐκ ἔστι φωνὴ
ἐξαρχόντων κατ᾽ ἰσχὺν ἴσον ἐστὲ τῷ περι-
γεγενημένων τῷ πολέμῳ" ἰσχὺς γὰρ τοῦ κρατεῖν
αἴτιον. οὕτως τὸν σοφὸν ᾿Αβραὰμ μετὰ
τὴν τῶν ἐννέα καθαίρεσιν βασιλέων, παθῶν μὲν
τεττάρων, πέντε δὲ αἰσθητικῶν δυνάμεων, al παρὰ
φύσιν ἐκινοῦντο, εἰσάγει τὸν εὐχαριστητικὸν ὕμνον
ἐξάρχοντα καὶ φάσκοντα ταυτί: “Ὧ ἐκτενῶ τὴν
χεῖρά μου πρὸς τὸν θεὸν τὸν ὕψιστον, ὃς ἔκτισε
τὸν οὐρανὸν καὶ τὴν γῆν, εἰ ἀπὸ σπαρτίου ἕως
σφαιρωτῆρος ὑποδήματος λήψομαι ἀπὸ πάντων

΄- “a @ aA
106 τῶν σῶν.᾿᾿ δείκνυσι δ᾽, ws γ᾽ ἐμοὶ δοκεῖ, τὸ

γεγονὸς πᾶν, οὐρανόν, γῆν, ὕδωρ, πνεῦμα, ζῷα

372

ON DRUNKENNESS, 101-106

clamours of the passions are at once restrained.

How shrill are the outcries of pleasure, wherewith 102

itis wont to command what it wills ! How continuous
is the voice of desire, when it thunders forth its
threats against those who do not minister to its

wants! How full-toned and sonorous is the call of

each of the other passions! Yet though each of 103

them should have a thousand tongues and mouths
with which to swell the war-shout, to use the poet’s
phrase, yet it could not confuse the ears of the
perfect Sage, who has passed elsewhere and resolved
no longer to dwell in the same city as they.

XXVII. When the subject of that experience says
that he feels that in the camp of the body all the
sounds are sounds of war, and that the quietness which
is so dear to peace-has been driven far away;the holy
word does not dissent.. For it does not say that the
sound is not the sound of war but that it is not such a
sound as some think it to be, such as would be made
by the victorious or the defeated, but such as would
proceed from those who are overpressed and weighed

104

down by wine. For in the phrase “it is not the sound 105

of those who raise the song through might ”’ the last
words mean “ those who have been victorious in war.’’
For might is what causes victory. Thus
wise Abraham, when he had routed the nine kings,
the four passions that is and the five sense-faculties,
which were rising in unnatural rebellion, is repre-
sented as raising the hymn of thanksgiving in these
words, “I will stretch forth my hand to the most
high God who made heaven and earth, if I will take
from a rope to a shoe’s latchet of all that is thine”
(Gen. xiv. 22, 23). He points in these last words, I
think, to the whole of creation, heaven, earth, water,

373

106

107
[374]

108

PHILO

ὁμοῦ Kal φυτά: ἑκάστῳ yap αὐτῶν ὃ Tas τῆς ψυχῆς
ἐνεργείας πρὸς θεὸν τείνας καὶ παρ᾽ αὐτοῦ μόνου
τὰς ὠφελείας ἐπελπίζων δεόντως ἂν εἴποι" «παρ᾽»
οὐδενὸς λήψομαι τῶν σῶν, οὐ παρ᾽ ἡλίου τὸ
μεθημερινόν, οὐ παρὰ σελήνης καὶ τῶν ἄλλων
ἀστέρων τὸ νυκτὶ φέγγος, οὐ παρὰ ἀέρος καὶ
νεφελῶν ὑετούς, οὐ παρὰ ὕδατος καὶ γῆς ποτὰ καὶ
σιτία, οὐ παρὰ ὀφθαλμῶν τὸ ὁρᾶν, οὐ τὸ ἀκούειν
παρὰ WTwv, οὐ παρὰ μυκτήρων ὀσμάς, οὐ παρ᾽
ἐνστομίου χυλοῦ τὸ γεύεσθαι, οὐ παρὰ γλώττης
τὸ λέγειν, οὐ παρὰ χειρῶν τὸ διδόναι καὶ λαμ-
βάνειν, οὐ τὸ προσέρχεσθαι καὶ ἐξαναχωρεῖν παρὰ
ποδῶν, οὐκ ἀναπνοὴν παρὰ πνεύμονος, οὐ πέψιν
παρ᾽ ἥπατος, οὐ παρὰ τῶν ἄλλων σπλάγχνων τὰς
καθ᾽ ἕκαστον οἰκείους ἐνεργείας, οὐ παρὰ δένδρων
καὶ σπαρτῶν τοὺς ἐτησίους καρπούς, ἀλλὰ πάντα
παρὰ τοῦ μόνου σοφοῦ τὰς αὑτοῦ χαριστηρίους
δυνάμεις πάντῃ τείναντος καὶ διὰ τούτων ὠφελοῦν-
tos. XXVIII. ὁ μὲν οὖν τοῦ ὄντος | ὁρατικὸς
τὸν αἴτιον ἐπιστάμενος τὰ ὧν ἐστιν αἴτιος δεύτερα
μετ᾽ ἐκεῖνον τετίμηκεν ὁμολογῶν ἀκολακεύτως
τὰ προσόντα αὐτοῖς. ἡ δὲ ὁμολογία δικαιοτάτη"
παρ᾽ ὑμῶν μὲν οὐδέν, παρὰ δὲ τοῦ θεοῦ λήψομαι,
οὗ κτήματα τὰ πάντα, δι᾽ ὑμῶν δὲ ἴσως: ὄργανα
γὰρ ὑπηρετήσοντα ταῖς ἀθανάτοις αὐτοῦ χάρισι
γεγένησθε. 6 δὲ ἀπερίσκεπτος διάνοιαν τυφλωθείς,
ἡ τὸ ὃν μόνῃ καταληπτόν ἐστιν, αὐτὸ μὲν οὐδαμῇ
οὐδαμῶς εἶδε, τὰ δὲ ἐν κόσμῳ σώματα αἰσθήσεσι
ταῖς ἑαυτοῦ, ἃ δὴ πάντων ἐνόμισε γινομένων αἴτια.
374

ON DRUNKENNESS, 106-108

the air we breathe, to animals and plants alike. To
each of them he who has braced the activities of his
own soul to stretch Godwards, and who hopes for help
from Him alone, would rightly say, “1 will take
nothing from aught of thy creatures, not the light of
day from the sun, nor the light of night from the
moon and the other stars, nor rain from the air or the
clouds, nor drink and food from water and earth, nor
sight from the eyes, nor hearing from the ears, nor
smell from the nostrils, nor taste from the juices of
the palate, nor speech from the tongue, nor giving
and receiving from the hands, nor moving forwards
and backwards from the feet, nor respiration from
the lungs, nor digestion from the liver, nor from the
other inward parts the functions proper to each, nor
their yearly fruits from the trees and seedlings, but
I will take them all from the only wise Being ‘who
has extended His beneficent power every whither, and
through them renders me help.”” XXVIII. He then 107
who has the vision of the Existent knows Him who is
the Cause, and honours the things of which He is the
cause only as second to Him. He will use no words
of flattery, yet acknowledges what is their due.
This acknowledgement is most just. I will take
nothing from you, but I will take from God, the pos-
sessor of all things ; yet it may be that I will take
through you, for you have been made instruments to
minister to His undying acts of grace. But the man 108
of no discernment, whose understanding, by which
alone the Existent can be comprehended, is blinded,
has never anywhere seen that Existence, but only the
material contents of this world as shewn to him by his
senses, and these material things he believes to be
the causes of all that comes into being.

VOL. ΠῚ N 375

109

110

111

PHILO

A A λ a 3 , > λ
παρὸ καὶ θεοπλαστεῖν ἀρξάμενος ἀγαλ-
’ A Ul \ » - 4 > 4
μάτων καὶ ξοάνων καὶ ἄλλων μυρίων ἀφιδρυμάτων
A
ὕλαις διαφόροις τετεχνιτευμένων κατέπλησε τὴν
οἰκουμένην, γραφεῦσι καὶ πλάσταις, οὗς ὑπερορίους
ὁ νομοθέτης τῆς κατ᾽ αὐτὸν πολιτείας ἤλασεν,
ἄθλά τε μεγάλα καὶ τιμὰς ὑπερβαλλούσας ἰδίᾳ τε
καὶ κοινῇ ψηφισάμενος, «καὶ» κατειργάσατο
9 3
τοὐναντίον οὗ προσε ὅκησεν, ἀντὶ ὁσιότητος ἀ-
σέβειαν: τὸ γὰρ πολύθεον ἐν ταῖς τῶν ἀφρόνων
ψυχαῖς ἀθεότητα «κατασκευάζει», καὶ θεοῦ τιμῆς
ἀλογοῦσιν οἱ τὰ θνητὰ θειώσαντες" οἷς οὐκ ἐξήρ-
ey 7 A / 3 A > 4 A ~
Keoev ἡλίου καὶ σελήνης, εἰ δὲ ἐβούλοντο, καὶ γῆς
4 4
ἁπάσης Kal παντὸς ὕδατος εἰκόνας διαπλάσασθαι,
9
ἀλλ᾽ ἤδη καὶ ἀλόγοις ζῴοις καὶ φυτοῖς τῆς τῶν
ἀφθάρτων τιμῆς μετέδοσαν. ὃ δὴ τούτοις ἐπιτιμῶν
A
τὸν ἐπινίκιον ὕμνον ἐξάρχων ἐδείχθη.
ΧΧΙΧ. καὶ Μωυσῆς μέντοι κατὰ ταῦτα, ἐπειδὰν
ἴδῃ τὸν βασιλέα τῆς Αἰγύπτου, τὸν ὑπέραυχον νοῦν,
σὺν τοῖς ἑξακοσίοις ἅρμασι, ταῖς τοῦ ὀργανικοῦ
σώματος ἕξ κινήσεσιν ἡρμοσμέναις τοῖς ἐπι-
βεβηκόσι τριστάταις, ot μηδενὸς τῶν κατὰ γένεσιν
πεφυκότος ἑστάναι περὶ πάντων οἴονται δεῖν ὡς
ἂν παγίως ἱδρυμένων καὶ μηδεμίαν δεχομένων
A 3 ’ ’ Li tld “--Ψ 3 ’
μεταβολὴν ἀποφαίνεσθαι, δίκην ἀξίαν τῆς ἀσεβείας
ὑποσχόντα καὶ τὸν ἀσκητικὸν ἔμπαλιν τὰς ἐπι-
δρομὰς τῶν πολεμίων ἐκφυγόντα καὶ ἀνὰ “κράτος
ἀπροσδοκήτως διασωθέντα, τὸν δίκαιον καὶ ἀληθῆ
ραβευτὴν ὑμνεῖ θεὸν τὰ πρεπωδέστατα καὶ ot-
κειότατα ταῖς συντυχίαις ἐξάρχων ἄσματα, διότι
6c @ A 9 ’ Φ, 4 22 A
ἵππον καὶ ἀναβάτην ῥίψας εἰς θάλασσαν,᾽᾽ τὸν

4 In Philo’s elastic philosophy of numbers 600 easily =6,
For the six movements see Leg. All. i. 4.

876

ON DRUNKENNESS, 109-111

And therefore he started fashioning gods and filled 109
the inhabited world with idols of stone and wood and
numberless other figures wrought in various materials,
and decreed great prizes and magnificent honours
public and private to painters and sculptors, whom
the lawgiver had banished from the boundaries of
his commonwealth. He expected to produce piety ;
what he accomplished was its opposite, impiety.
For polytheism creates atheism in the souls of the 110
foolish, and God’s honour is set at naught by those
who deify the mortal. For it did not content them
to fashion images of sun or moon, or, if they would
have it so, of all the earth and all the water, but they
even allowed irrational plants and animals to share the
honour which belongs to things imperishable. Such
persons did Abraham rebuke and we shewed that it
was with this thought that he raised his hymn of
victory. XXIX. So, too, with the song 111
of Moses. He has seen the king of Egypt, the boast-
ful mind with his six hundred ὁ chariots (Exod. xiv. 7),
that is the six movements of the organic body, ad-
justed for the use of the princes who ride upon them
(Exod. xv. 4) who, though no created object can be
stable, think it right to aver that all such are firmly
established and unsusceptible of change. He has
seen that mind suffer the penalty due to its impiety
while the Votary of Practice has escaped the onset of
his enemies and been brought with might to un-
looked-for safety. So then he hymns God the
righteous and true dispenser of events and the song
which he raises is most fitting and suited to the
occasion. “ The horse and his rider He has thrown
into the sea” (Exod. xv. 1), that is, He has buried

377

112

[375]

113

114

115

PHILO

ἐποχούμενον νοῦν ταῖς τοῦ τετράποδος καὶ ἀφη-
νιαστοῦ πάθους ἀλόγοις ὁρμαῖς ἀφανίσας, βοηθὸς
καὶ ὑπερασπιστὴς ἐγένετο τῆς ὁρατικῆς ψυχῆς, ὡς
χαρίσασθαι παντελῆ σωτηρίαν αὐτῇ. ὁ
δὲ αὐτὸς καὶ ἐπὶ τοῦ φρέατος ἐξάρχει, οὐκέτι
’ 4 A , A θῶ Ἰλλὰ Α > A ~
μόνον ἐπὶ καθαιρέσει τῶν παθῶν, ἀλλὰ Kal ἐπὶ TH
τὸ κάλλιστον κτημάτων, σοφίαν, ἀνανταγώνιστον
ἰσχῦσαι λαβεῖν, ἣν ἀπεικάζει φρέατι: βαθεῖα γὰρ
καὶ οὐκ ἐπιπόλαιος, γλυκὺ ἀναδιδοῦσα γᾶμα καλο-
κἀγαθίας | διψώσαις ψυχαῖς, ἀναγκαιότατον ὁμοῦ
A 4 ’ 3 ’ A 9 \ ’
καὶ ἥδιστον ποτόν: ἰδιώτῃ δὲ οὐδενὶ παιδείας
3 aA “- A 4 9 4 4 \
ἐφεῖται τοῦτο τὸ φρέαρ ὀρύττειν, μόνοις δὲ βασι-
“- a 5 ’ 9 A A 3)
λεῦσιν, ἧ φησιν" ἐλατόμησαν αὐτὸ βασιλεῖς :
μεγάλων γὰρ ἡγεμόνων ἀναζητῆσαι καὶ κατερ-
γάσασθαι σοφίαν, οὐχὶ τῶν ὅπλοις γῆν καὶ θά-
λατταν ὑπηγμένων, ἀλλὰ τῶν ψυχῆς δυνάμεσι τὸν
πολύτροπον αὐτῆς καὶ μιγάδα καὶ πεφορημένον
ὄχλον κατηγωνισμένων. ὁ XXX. τούτων
φοιτητὰς καὶ γνωρίμους εἷναι συμβέβηκε τοὺς
λέγοντας" “ ot παῖδές σου εἰλήφασι τὸ κεφάλαιον
τῶν ἀνδρῶν τῶν πολεμιστῶν τῶν μεθ᾽ ἡμῶν,
διαπεφώνηκεν ἀπ᾽ αὐτῶν οὐδὲ εἷς" προσαγηόχαμεν
τὸ δῶρον κυρίῳ ἀνήρ, ὃ εὗρεν ἐοίκασι γὰρ καὶ
οὗτοι πάλιν ἐπινίκιον dopa ἐξάρχειν τελείων καὶ
ἡγεμονικῶν δυνάμεων ἐφιέμενοι---τὸν γὰρ συντι-
θέντα τὸ κεφάλαιον καὶ πλεῖστον ἀριθμὸν τῶν κατ᾽
3 , 4 . a “A 3 4
ἀνδρείαν λόγων φασὶ λαβεῖν---, ods ἐκ φύσεως
εἶναι πολεμικοὺς συμβέβηκε δυσὶν ἀντιτεταγμένους
τέλεσιν, Evi μὲν οὗ ἡ δυσθεράπευτος" ἀφηγεῖται

1 mss. δυσθήρατος.

« See App. p. 503. δ See App. p. 504.
¢ 4, ὁ. learning from the leaders to be leaders themselves,

378

ON DRUNKENNESS, 111-115

out of sight the mind which rode upon the unreason-
ing impulses of passion, that four-footed beast which
knows not the rein, and has shewn Himself the
helper and champion of the soul which can see, to
bestow on it full salvation. Again Moses 112
leads the song at the well, and this time his theme is
not only the rout of the passions, but the strength
invincible which can win that most beautiful of
possessions, wisdom, which he likens to a well. For
wisdom lies deep below the surface and gives forth a
sweet stream of true nobility for thirsty souls, and
that draught is at once needful and delicious above
all things. But to none of those who in instruction 113
are but of the common herd is it permitted to dig this
well, only to kings, as he says “ kings hewed it ”’
(Num. xxi. 16-18).* For it belongs to great leaders to
search for and accomplish wisdom, not leaders who
have subdued sea and land with arms, but those who
through the powers of the soul have conquered the
medley and confusion of the multitude which beset
it. XXX. & These leaders prove to have 114
followers and disciples ὃ in those who say “ thy ser-
vants have taken the sum of the warriors who were
with us. Not one of them is in discord. We have
brought our gift to the Lord, every man what he
found ” (Num. xxxi. 49, 50). It would seem that 115
these too are raising a song of victory in their desire
for tue perfect powers that befit the leaders. For
they say that they have taken the largest number,
that which completes the sum, of the different aspects
of courage. They are by nature combatants, mar-
shalled to fight against two battalions ὃ of the enemy,
one led by cowardice, a quality so difficult to cure,
the other by rashness inspired by the frenzy of battle,

379

PHILO

δειλία, ἑτέρῳ δὲ οὗ ἡ ἀρειμάνιος θρασύτης" ἀμφό-
116 τεραι δὲ γνώμης ἀγαθῆς ἀμέτοχοι. παγκάλως δ᾽
εἴρηται τὸ μηδένα διαπεφωνηκέναι πρὸς ὁλο-
κλήρου καὶ παντελοῦς μετουσίαν ἀνδρείας" καθάπερ
«γὰρ» λύρα καὶ πᾶν μουσικῆς “ὄργανον ἐκμελὲς
μέν, κἂν εἷς αὐτὸ μόνον ἀπῳδὸς ἡ φθόγγος, ἡ ἡρμο-
σμένον δ᾽, ὅταν μιᾷ πλήξει συνηχῶσι τὴν αὐτὴν
συμφωνίαν ἀποτελοῦντες, τὸν αὐτὸν τρόπον καὶ
τὸ ψυχῆς ὄργανον ἀσύμφωνον μέν, ὅταν ἢ θράσει
σφόδρα ἐπιτεινόμενον πρὸς τὸ ὀξύτατον βιάζηται

ἢ δειλίᾳ πλέον τοῦ μετρίου ἀνιέμενον πρὸς τὸ
βαρύτατον χαλᾶται, σύμφωνον δ᾽, ὅταν οἱ τῆς
ἀνδρείας καὶ πάσης ἀρετῆς τόνοι πάντες ἀνα-

117 κραθέντες ἐν εὐάρμοστον ἀπογεννήσωσι μέλος. τῆς
δὲ συμφωνίας καὶ εὐαρμοστίας μέγα τεκμήριον τὸ
προσαγηοχέναι τὸ δῶρον τῷ θεῷ, τοῦτο δ᾽ ἐστὶ
τιμῆσαι πρεπόντως τὸ ὃν διὰ τοῦ ᾿σαφέστατα ὧμο-
λογηκέναι, ὅτι δῶρόν ἐστιν αὐτοῦ τόδε τὸ πᾶν"

118 λέγει γὰρ φυσικώτατα" “ ἀνὴρ ὃ εὖρε, τοῦτο προσ-
ἤνεγκε OMpov.” ἕκαστος δ᾽ ἡμῶν γενόμενος εὐθὺς
εὑρίσκει τὸ μέγα δῶρον θεοῦ τὸν παντελῆ κόσμον,
«ὃν» αὐτὸν' ἑαυτῷ καὶ τοῖς ἀρίστοις μέρεσιν

119 [ὀρεσιν) ἐχαρίσατο. | XXXII. εἰσὶ δὲ καὶ
[376] ἐν μέρει Swpeat, ds θεῷ τε | δοῦναι καὶ λαβεῖν
ἀνθρώποις ἐμπρεπές. αὗται δ᾽ ἂν εἶεν ἀρεταὶ καὶ

αἱ κατ᾽ αὐτὰς ἐνέργειαι, ὧν τὴν εὕρεσιν σχεδὸν
ἄχρονον οὖσαν διὰ τὸ ὑπερβάλλον τοῦ χαριζομένου
τάχος ἐν οἷς εἴωθε δωρεῖσθαι πᾶς καταπέπληκται,

120 καὶ ὅτῳ μηδὲν μέγα τῶν ἄλλων ὑπείληπται. διὸ
καὶ πυνθάνεται" “‘ τί τοῦτο ὃ ταχὺ εὗρες, ὦ τέκνον ;᾿

1 Or, as Adler, αὑτὸν yap. Wendland proposed ὃν, omitting
380

ON DRUNKENNESS, 115-120

and neither has any element of good judgement.
Now it is a fine saying that “ none is at discord ”’ or 116
thus failing to partake of courage perfect and complete.
For as the lyre or any musical instrument is out of
harmony if even a single note and nothing more be
out of tune, but in harmony when, under a single
stroke of the bow, the strings join in yielding the
same symphony, so it is with the instrument of the
soul. It is out of harmony when it is strained too
far by rashness and forced to the highest pitch of the
scale, or when it is relaxed too much by cowardice
and weakened to the lowest. It is in harmony when
all the strings of courage and every virtue combine to
produce a single tuneful melody. The harmony and 117
tunefulness in this case is mightily attested by the
words which say that they have offered their gift
to God, that is, that they have duly honoured the
Existent by clearly acknowledging that this universe 118
is His gift. For it says in words most agreeable to
the truth of things, “‘ what a man found, this he
offered as a gift.” Each of us, that is, finds at our
birth that great gift of God, the complete universe
which He bestowed on itself and on its highest 119
members. XXXI. There are also partial
and particular gifts which it is fitting for God to give
and for man to receive. These we shall find are the
virtues and the activities which correspond to them.
Our discovery of them one may almost say is timeless,
because of the exceeding swiftness with which the
Donor bestows His wonted gifts to the amazement of
all, even of those who find nothing great in other 120
things. Thus Isaac asks, “ what is this which thou

αὑτὸν, but the juxtaposition of αὑτὸν to ἑαυτῷ is very common
and emphasis would be lost by its omission.
381

122

123

PHILO

θ A “-- ’ a A 9&7
τεθαυμακὼς τῆς σπουδαίας διαθέσεως τὴν ὀξύτητα"
e \ Ss Ἁ 3 4 > ’ὔ ..«ἃ
ὁ δὲ εὖ παθὼν εὐθυβόλως ἀποκρίνεται" ““ ὃ παρ-
“ὃ , e θ ὔ 2) ὃ 4 \ Ve ,
ἔδωκε κύριος ὁ Beds.’ παραδόσεις yap καὶ ὑφηγήσεις
A \ e 9 3 ’ 3 4 3 e A
βραδεῖαι μὲν αἱ du’ ἀνθρώπων, ὀξύταται δ᾽ αἱ διὰ
θεοῦ, φθάνουσαι καὶ τὴν ὀξυτάτην χρόνου κίνησιν.
> . A
Οἱ μὲν οὖν Kar’ ἰσχὺν Kal δύναμιν ἔξαρχοι καὶ
e “A 4
ἡγεμόνες τοῦ τὸν ἐπινίκιον Kal εὐχαριστικὸν ὕμνον
A Ἁ
ἄδοντος χοροῦ οἱ λεχθέντες εἰσίν, of δὲ κατὰ τροπὴν
\ 9 / a Α 94729 @& “- ,ὔ
καὶ ἀσθένειαν τοῦ τὸν ἐφ᾽ ἥτταις θρῆνον σφαδάζοντος
aA \
ἕτεροι, οὗς οὐ KaKilew μᾶλλον ἢ οἰκτίζεσθαι χρὴ
, ,
καθάπερ τοὺς τὰ σώματα ἐκ φύσεως ἐπικήρως
on 4
ἔχοντας, ols καὶ ἡ τυχοῦσα νόσου πρόφασις
’ὔ
μέγα ἐμπόδιον πρὸς τὸ σῴζεσθαι.

U4 3 A aA on “
ἔνιοι δ᾽ οὐ τῷ μαλθακωτέροις τοῖς ψυχῆς κεχρῆσθαι
l4 > , “-
τόνοις ἀνέπεσον ἄκοντες ὕπ᾽ ἐρρωμενεστέρας τῶν

> , 4
ἀντιπάλων ἰσχύος πιεσθέντες, ἀλλὰ μιμησάμενοι
‘ 29 λ ὃ “λ ¢ 7 ε ‘ a ὃ
τοὺς ἐθελοδούλους ἕκόντες ἑαυτοὺς πικροῖς ὃε-

’ e , ’ 3 7 0 . ὃ \ \
σπόταις ὑπέρριψαν γένος ὄντες ἐλεύθεροι: διὸ μὴ
“A 3 \
δυνάμενοι πεπρᾶσθαι, τὸ παραλογώτατον, αὐτοὶ
δεσπότας ὠνούμενοι προσεκτῶντο, ταὐτὸ δρῶντες
A Uy
τοῖς ἐμφορουμένοις ἀπλήστως πρὸς μέθην οἰνου---
καὶ γὰρ ἐκεῖνοι γνώμῃ τὸν ἄκρατον, οὐ βιασθέντες
προσφέρονται---, ὥστε καὶ γνώμῃ τὸ μὲν νηφάλιον
a a e “-
ἐκτέμνουσι τῆς ψυχῆς, τὸ δὲ παράληρον αἱροῦνται"
6c Ἁ >) , ce 4 e 3 4
φωνὴν ᾿᾿ γάρ φησιν “ ἐξαρχόντων [ὑπ᾽] οἴνου

α Between ἀσθένειαν and τοῦ understand ἔξαρχοι καὶ ἡγεμόνες.

δ Or “ with whom any trifling occasion of sickness is a
mighty obstacle to their well-being.”

¢ Here begins the description of those
song over the wine.”’

382

‘who raise the

ON DRUNKENNESS, 120-128

hast found quickly, my son?” marvelling at the
speed with which the virtuous disposition has been
attained. The receiver of God’s benefit answered
rightly, “it is what the Lord God delivered to me ”’
(Gen. xxvii. 20). For the instructions and injunc-
tions delivered through men are slow, but those that
come through God are exceeding swift, outrunning
even the swiftest movement of time.

Now those described above are those who lead the
song of prevailing might, the precentors of the choir
which sings the hymn of victory and thanksgiving,
while they who raise the song of weakness and de-
feat, (eadees of the choir which sobs forth the wailing
of the routed, are of another sort, men who deserve
pity rather than reproaches, even as we pity those
whose bodies are fatally stricken by nature, with
whom the misfortune of their malady ever stands to
prevent their finding health and safety.®
But some ὁ have failed not involuntarily, not because
the nerves of their souls were feebler and because
they were overpressed by the stouter might of their
opponents, but because imitating those who hug their
chains, they have voluntarily laid themselves at the
feet of cruel masters, though they were born to
freedom. And since in virtue of their free birth they
could not be sold, they have—strange contrast—pur-
chased and taken to them masters. Thus they are
on a level with those who swill themselves insatiably
with wine to the pitch of intoxication. For such de-
liberately and under no compulsion put the cup
of strong drink to their lips, and so it is also with
full deliberation that these men eliminate soberness
from their soul and choose madness in its place. For
so runs the text, “‘ It is the voice of those who raise

VOL. III N 2 383

121

122

123

PHILO

ἐγὼ ἀκούω," τουτέστιν οὐκ ἀκούσιον ἐνδεδεγ-
μένων, μανίαν, ἀλλ᾽ ἑκουσίῳ φρενοβλαβείᾳ βε-

124 βακχευμένων. XXXII. πᾶς δ᾽ ὁ συν-
εγγίζων τῇ παρεμβολῇ * τὸν μόσχον ὁρᾷ καὶ τοὺς
χορούς, ᾿ ἡ καὶ αὐτὸς διασυνίστησι: τύφῳ γὰρ καὶ
τοῖς τύφου χορευταῖς ἐντυγχάνομεν, ὅσοι πλησίον
ἵστασθαι τοῦ σωματικοῦ στρατοπέδου διανοούμεθα
γνώμῃ: ἐπεὶ τοῖς τε φιλοθεάμοσι καὶ τὰ ἀσώματα
ὁρᾶν γλιχομένοις, ἅτε ἀτυφίας οὖσιν ἀσκηταῖς,
πορρωτάτω τοῦ σώματος ἔθος διοικίζεσθαι.

125 εὔχου δὴ τῷ θεῷ μηδέποτε ἔξαρχος οἴνου γενέσθαι,
τουτέστι μηδέποτε ἑκὼν ἀφηγήσασθαι τῆς εἰς
ἀπαιδευσίαν καὶ ἀφροσύνην ἀγούσης ὁδοῦ" τὰ γὰρ
ἀκούσια ἡμίσεα κακῶν καὶ κου ὅὄτερα, καθαρῷ τῷ

126 τοῦ συνειδότος ἐλέγχῳ μὴ βαρυνόμενα. τελεσ-
φορηθεισῶν δέ σοι τῶν εὐχῶν ἰδιώτης μὲν ἔτι
μένειν οὐκ ἂν δύναιο, τὴν δὲ μεγίστην ἡγεμονιῶν
ἀρχήν, ἱερωσύνην, κτήσῃ. σχεδὸν γὰρ
ἱερέων καὶ θεραπευτῶν θεοῦ μόνων τὸ ἔργον

[377] νηφάλια θύειν, οἴνου καὶ παντὸς ὃ τοῦ ληρεῖν αἴτιον

127 βεβαιότητι διανοίας κατεξανισταμένων" © ἐλάλησε ©
γάρ φησι “κύριος τῷ ᾿Δαρὼν͵ λέγων" οἶνον καὶ
σίκερα. οὐ πίεσθε σὺ καὶ οἵ υἱοί σου μετὰ σέ,"
ἡνίκα ἂν εἰσπορεύηθε εἰς τὴν σκηνὴν τοῦ μαρτυρίου
ἢ προσπορεύησθε τῷ θυσιαστηρίῳ, καὶ οὐ μὴ
ἀποθάνητε" νόμιμον αἰώνιον εἰς τὰς γενεὰς ὑμῶν
διαστεῖλαι ἀνὰ μέσον ἁγίων καὶ βεβήλων καὶ ἀνὰ

1 mss. ἐνδεδειγμένων.
2 Possibly μετὰ σοῦ as in Lxx, and also in § 138.

α The translation takes καθαρός in the sense of “ unmixed,”
4.96. with nothing to lighten its force. Possibly ‘in all its
purity.”

384

ON DRUNKENNESS, 123-127

the song of wine that I hear,” that is, not the song of
those on whom insanity has fallen through no will of
their own, but of those who are possessed with the
frenzy which they themselves have willed.

XXXII. Now everyone who comes near to the camp 194
“sees the calf and the dance ” (Exod. xxxii. 19), as
Moses himself shews. For all of us who have the
deliberate purpose to stand close to the camp of the
body find themselves in the company of vanity and

its band of revellers. Whereas those who yearn for
the Vision and long to behold things incorporeal are
practisers of simplicity, and therefore it is their
custom to make their dwelling as far as may be from
the body. Pray then to God that thou 125
mayest never become a leader in the wine song,
never, that is, voluntarily take the first steps on
the path which leads to indiscipline and folly. Volun-
tarily, I say, for involuntary evils are but half evils and
lighter matters, since they have not upon them the
sheer * weight of convicting conscience. But if thy 126
prayers are fulfilled thou canst no longer remain a
layman, but wilt obtain the office which is the
greatest of headships, the priesthood.

For it is the task of priests and ministers of God alone,

or of hardly any others, to make the offering of
sobriety, and in stedfastness of mind to resist the
Wine-cup and everything which causes folly. For 127
“the Lord spake unto Aaron,’ we read, “ saying,
Wine and strong liquor ye shall not drink, thou and
thy sons after thee, whenever ye enter into the taber-
nacle of testimony, or approach the altar, and ye shall
not die. It is an everlasting ordinance unto your
generations, to make a difference between the holy
and the profane and between the clean and the un-

385

128

129

PHILO

μέσον καθαρῶν καὶ ἀκαθάρτων. ᾿Ααρὼν δέ ἐ ἐστιν
ὁ ἱερεύς, καὶ τοὔνομα ὀρεινὸς ἑρμηνεύεται, μετέωρα
καὶ ὑψηλὰ φρονῶν λογισμός, οὐ διὰ μεγαλαυχίας
κενοῦ φυσήματος ὑπόπλεων ὄγκον, ἀλλὰ διὰ
μέγεθος ἀρετῆς, ἣ τὸ φρόνημα ἐξαίρουσα πέραν
οὐρανοῦ ταπεινὸν οὐδὲν ἐ ἐᾷ λογίζεσθαι. διακείμενος
δ᾽ οὕτως ἄκρατον καὶ πᾶν ἀφροσύνης φάρμακον
ἑκὼν οὔποτε προσήσεται. ἀνάγκη γάρ ἐστιν 7
ἀρρηφοροῦντα αὐτὸν εἰς τὴν σκηνὴν εἰσιέναι τὰς
ἀοράτους ἐπιτελέσοντα τελετὰς ἢ τῷ βωμῷ προσ-
ιόντα θυσίας ὑπέρ τε τῶν ἰδίων καὶ κοινῶν

180 χαριστηρίους ἀναγαγεῖν" νήψεως δὲ καὶ περιττῆς

131

ἀγχινοίας ταῦτα δεῖται. XXXII. θαυ-
μάσαι μὲν οὖν εἰκότως ἄν τις καὶ τὸ ῥητὸν τῆς
προστάξεως. πῶς γὰρ οὐ σεμνὸν νήφοντας καὶ ἐν
ἑαυτοῖς ὄντας πρὸς εὐχὰς καὶ ἱερουργίας χωρεῖν,
ὡς ἔμπαλιν ἀμφότερα, σῶμα καὶ ψυχήν, παρει-
μένους ὑπὸ οἴνου καταγέλαστον; 7 δεσπόταις μὲν
καὶ γονεῦσι καὶ ἄρχουσιν οἰκέται καὶ υἱοὶ καὶ
ὑπήκοοι μέλλοντες προσέρχεσθαι πρόνοιαν ἕξουσι
τοῦ νήφειν, ὡς μήτε ἐν τοῖς λεγομένοις καὶ πραττο-
μένοις διαμάρτοιεν μήθ᾽ ὡς καταπεφρονηκότες
τῆς ἐκείνων ἀξιώσεως κολασθεῖεν 7, τὸ γοῦν
ἐπιεικέστατον, χλεύην ὄφλοιεν: τὸν δὲ τοῦ παντὸς
ἡγεμόνα καὶ πατέρα τις θεραπεύειν δικαιῶν οὐ καὶ
σιτίων καὶ ποτῶν καὶ ὕπνου καὶ πάντων ὅσα
ἀναγκαῖα τῇ φύσει περιέσται, ἀλλὰ πρὸς τὸ
ἁβροδίαιτον ἀποκλίνας τὸν τῶν ἀσώτων ζηλώσει
βίον, καὶ βεβαρημένος τοὺς ὀφθαλμοὺς ἀπ᾽ οἴνου
καὶ τὴν κεφαλὴν παραβάλλων καὶ τὸν αὐχένα
ἐγκάρσιον πλαγιάζων καὶ ὑπ᾽ ἀμετρίας ἐρευγόμενος
“ ὅλῳ διαρρέων τῷ σώματι χέρνιβος ἣ βωμῶν
8

ON DRUNKENNESS, 128-131

clean ”’ (Lev. x. 8-10). Now Aaron is the 128
priest and his name means “‘ mountainous.” He is
the reason whose thoughts are lofty and sublime, not
with the empty inflated bigness of mere vaunting,
but with the greatness of virtue, which lifts his think-
ing above the heaven and will not let him cherish any
reasoning that is mean and low. And being so-
minded he will never willingly allow strong wine or
any potion which breeds folly to approach him. For 129
he must either himself enter the tabernacle in mystic
procession to accomplish the unseen rites, or come to
the altar and there offer sacrifices of thanksgiving
for private and public blessings. And these need
sober abstinence and a close and ready attention.
XXXITI. In a literal sense too, this 130
command deserves our admiration. For surely it is
seemly that men should come to prayers and holy
services sober and with full control of themselves,
just as on the other hand to come with both body and
soul relaxed with wine is a matter for scorn and
ridicule. We know that when servants are about 131
to approach their masters, or sons their parents, or
subjects their rulers, they will take careful thought
to be sober that they may not transgress in word and
deed, and thus either receive punishment for having
shewn contempt for the dignity of their betters, or
at the best become an object of scorn. And shall he
who claims to serve the Lord and Father of all, in-
stead of rising superior to food and drink and all other
natural necessities, fall away to luxury and affect the
life of the dissolute ? Shall he, with his eyes heavy
with wine and his head lolling and his neck bent awry,
come belching from his intemperance, limp and flabby
in every limb, to touch the holy water or the altars or

387

PHILO

ἢ θυσιῶν προσάψεται; ἀλλ᾽ οὐδὲ τὴν ἱερὰν ἐξ
ἀπόπτου φλόγα θεάσασθαι τῷ τοιούτῳ θέμις.
139 εἰ μέντοι μήτε σκηνὴν μήτε θυσια-
στήριον ὑπολάβοι τις λέγεσθαι τὰ ὁρώμενα ἐκ τῆς
ἀψύχου καὶ φθαρτῆς δημιουργηθέντα ὕλης, ἀλλὰ τὰ
[378] ἀόρατα καὶ [τὰ] νοητὰ [ θεωρήματα, ὧν αἰσθηταὶ
ταῦτα εἰκόνες, καταπλαγήσεται μᾶλλον τὴν ὑφ-
133 ἤγησιν. ἐπειδὴ γὰρ παντὸς τὸ μὲν παράδειγμα,
τὸ δὲ μίμημα ὁ ποιῶν ἐποίει, καὶ ἀρετῆς τὴν μὲν
ἀρχέτυπον σφραγῖδα εἰργάζετο, τὸν δὲ a ἀπὸ ταύτης
ἐνεσημαίνετο ἐμφερέστατον χαρακτῆρα" ἡ μὲν οὖν
ἀρχέτυπος. σφραγὶς Pepa αν ἐστιν ἰδέα, ἡ δὲ
χαραχθεῖσα εἰκὼν σῶμα ἤδ n, φύσει μὲν αἰσθητόν,

οὐ μὴν εἰς αἴσθησιν ἐρχόμενον" καθάπερ καὶ τὸ

ἐν τῷ βαθυτάτῳ τοῦ ᾿Ατλαντικοῦ “πελάγους ξύλον
εἴποι τις ἂν πεφυκέναι μὲν πρὸς τὸ καίεσθαι,
μηδέποτε δ᾽ ὑπὸ πυρὸς ἀναλωθήσεσθαι διὰ τὴν
134 τῆς θαλάττης ἀνάχυσιν. XXXIV. τὴν
οὖν σκηνὴν καὶ τὸν βωμὸν ἐννοήσωμεν ἰδέας, τὴν
μὲν ἀρετῆς ἀσωμάτου, τὸν δὲ αἰσθητῆς εἰκόνος
εἶναι σύμβολον. τὸν μέν γε βωμὸν καὶ τὰ ἐπ᾽
αὐτοῦ ῥάδιον ἰδεῖν--ἔξω τε γὰρ ἔχει τὴν κατα-
σκευὴν καὶ ͵ἀσβέστῳ πυρὶ... ἀναλίσκεται, ὡς
μὴ μεθ᾽ ἡμέραν μόνον, ἀλλὰ καὶ νύκτωρ περιλάμ-
135 πεσθαι--, ἡ ἡ δὲ σκηνὴ καὶ τὰ ἐν αὐτῇ πάντα ἀθέατα,
οὐχὶ τῷ “μόνον ἐσωτάτω καὶ ἐν ἀδύτοις ἱδρῦσθαι,
ἀλλὰ καὶ τῷ τὸν προσαψάμενον ἣ διὰ περιεργίαν

1 Or perhaps, as Adler, the comma may be placed before
ἰδέας, which will then be taken as gen. sing.; see App. p. 505.

@ See App. p. 504.
> The lacuna in the text may be filled up with some such
words as τὰ ἱερουργούμενα.

388

ON DRUNKENNESS, 131-135

the sacrifices ? Nay, for such a one it were a sacrilege
that he should even from a distance behold the sacred
fire. But if we suppose that no actual
tabernacle or altar is meant, that is the visible
objects fashioned from lifeless and perishable material,
but those invisible conceptions perceived only by the
mind, of which the others are copies* open to our
senses, he will be still more lost in admiration at the
ordinance. [Tor since the Creator made both the
pattern and the copy in all that He made, virtue was
not excepted : He wrought its archetypal seal, and
He also stamped with this an impression which was
its close counterpart. The archetypal seal is an in-
corporeal idea, but the copy which is made by the
impression is something else—a material something,
naturally perceptible by the senses, yet not actually
coming into relation with them ; just as we might say
that a piece of wood buried in the deepest part of the
Atlantic ocean has a natural capacity for being burnt,
though actually it will never be consumed by fire
because the sea is around and above it.

XXXIV. * Let us conceive, then, of the tabernacle
and altar as “ ideas,” the first being a symbol of in-
corporeal virtue, the other of its sensible image.
Now the altar and what is on it can be easily seen.
For it is constructed out of doors, and the fire which
consumes the offerings is never extinguished,’ and
thus by night as well as by day it is in bright light.
But the tabernacle and all its contents are unseen,
not only because they are placed right inside and in
the heart of the sanctuary, but because anyone who
touched them, or with a too curious eye looked upon
them, was punished with death according to the

389

132

133

134

135

PHILO

3 “A ,
ὀφθαλμῶν ἰδόντα ἀπαραιτήτῳ δίκῃ θανάτου κατὰ
4 ’ , A 9 [ή
πρόσταξιν νόμου κολάζεσθαι, πλὴν εἰ μή τις
ey 7 \ A 3, \ , sy 4
ὁλόκληρος καὶ παντελὴς εἴη, περὶ μηδέν, μὴ μέγα,
A , e€ A ’ 9 > 9 ’
μὴ μικρόν, ἁπλῶς κηραίνων πάθος, ἀλλ᾽ ἀρτίῳ
\ , \ , 4, : Lond
Kat πλήρει καὶ πάντα τελειοτάτῃ κεχρημένος TH
, , \ 3 , > 3 4
136 φύσει. τούτῳ yap ἐπιτέτραπται δι᾽ ἔτους ἅπαξ
3 4 3 a A 9 lA 39, 9 A "
εἰσιόντι ἐπισκοπεῖν τὰ ἀθέατα ἄλλοις, ἐπειδὴ καὶ
93 e “A
ἐξ ἁπάντων μόνῳ 6 τῶν ἀσωμάτων Kal ἀφθάρτων
9 “ “-
ἀγαθῶν πτηνὸς καὶ οὐράνιος ἔρως ἐνδιαιτᾶται.
Φ εχ e A aA 9Q 7 A Ψ ond \
137 ὅταν οὖν ὑπὸ τῆς ἰδέας πληχθεὶς ἕπηται TH τὰς
\ , 3 \ , “ ᾿ ~
κατὰ μέρος ἀρετὰς τυπούσῃ σφραγῖδι κατανοῶν
καὶ καταπληττόμενος αὐτῆς τὸ θεοειδέστατον
κάλλος ἤ τινι προσέρχηται δεξαμένῃ τὸν ἐκείνης
χαρακτῆρα, λήθη μὲν ἀμαθίας καὶ ἀπαιδευσίας,
V4 ’ \ 9 , a
μνήμη δὲ παιδείας καὶ ἐπιστήμης εὐθὺς ἐγγίνεται.
A ’ Css με \ ’ 3
138 διὸ λέγει: οἶνον καὶ σίκερα Ov
’ A \ e€ e 7 \ 4 e¢ + nv
πίεσθε, σὺ καὶ οἱ υἱοί σου μετὰ σέ, ἡνίκα ἂν
εἰσπορεύησθε εἰς τὴν σκηνὴν τοῦ μαρτυρίου 7
“ ’ A
προσπορεύησθε τῷ θυσιαστηρίῳ." ταῦτα δ᾽ οὐκ
A δ 9
ἀπαγορεύων μᾶλλον ἢ γνώμην ἀποφαινόμενος
διεξέρχεται: τῷ μέν γε ἀπαγορεύοντι οἰκεῖον ἦν
εἰπεῖν: οἶνον, ὅταν ἱερουργῆτε, μὴ πίνετε, τῷ δὲ
’
γνώμην ἀποφαινομένῳ τὸ “᾿ οὐ πίεσθε. καὶ γάρ
ἐστιν ἀμήχανον τὸ μέθης καὶ παροινίας ψυχῆς
αἴτιον, ἀπαιδευσίαν, προσίεσθαι τὸν ταῖς γενικαῖς
A A 3
καὶ κατ᾽ εἶδος ἀρεταῖς ἐμμελετῶντα καὶ ἐγ-
A A Ἁ {{ ’ >>
139 χορεύοντα. τὴν δὲ σκηνὴν “᾿ μαρτυρίου
A , 2 4 e 9 A A
καλεῖ πολλάκις, ἦτοι παρόσον ὁ ἀψευδὴς θεὸς
ρετῆς ἐστι μάρτυς, ᾧ καλὸν καὶ σύμφορον
900

ON DRUNKENNESS, 135-139

ordinance of the law, and against that sentence there
was no appeal. The only exception made is for one
who should be free from all defects, not wasting him-
self with any passion great or small, but endowed
with a nature sound and complete and perfect in
every respect. To him it is permitted to enter once 136
a year and behold the sights which are forbidden to
others, because in him alone of all resides the winged
and heavenly yearning for those forms of good which
are incorporeal and imperishable. And so, when 137
smitten by its ideal beauty he follows that archetype
which creates by impress the particular virtues, be-
holding with ecstasy its most divine loveliness, or
when he approaches some virtue which has received

its impress, ignorance and the condition of the un-
instructed are forgotten, and knowledge and instruc-
tion are at once remembered. And there- 138
fore he says “‘ Wine and strong liquor ye shall not
drink, thou and thy sons after thee, when ye enter
into the tabernacle of testimony or approach the
altar.”” In these words he speaks not so much by
way of prohibition as stating what he thinks will
happen. If a prohibition were intended, it would
have been natural to say “ do not drink wine when you
perform the rites”; the phrase “ you shall not”’ or

‘ will not ”’ drink is naturally used, when the speaker

is stating what he thinks, For it is impossible that
anyone, whose study and association lie among the
general and specific virtues, should let indiscipline,
which is the cause of drunkenness and the symptoms
which follow it in the soul, have entry to him.

And he frequently calls the tabernacle “ the taber- 139
nacle of testimony,’ either because God who cannot

lie gives His testimony to virtue, a testimony to

391

[379]
140

14]

142

148

PHILO

προσέχειν, ἢ παρόσον ἡ ἀρετὴ βεβαιότητα ταῖς
ψυχαῖς a ee TOUS ἐνδοιάζοντας καὶ ἐπαμφο-
τερίζοντας λογισμοὺς ἀνὰ κράτος ἐκτέμνουσα καὶ
ὥσπερ ἐν δικαστηρίῳ | τῷ βίῳ τἀληθὲς ἀνα-
καλύπτουσα. ΧΧΧΥ. λέγ εἰ δὲ ὅτι
οὐδ᾽ ἀποθανεῖται ὁ νηφάλια θύων, ὡς ΤῈ ἩΠ τα
μὲν θάνατον ἐπιφερούσης, παιδείας δὲ ἀφθαρσίαν"
καθάπερ γὰρ ἐν τοῖς σώμασιν ἡμῶν νόσος μὲν
διαλύσεως, ὑγεία δὲ σωτηρίας αἰτία, τὸν αὐτὸν
τρόπον καὶ ἐν ταῖς ψυχαῖς τὸ μὲν σῷζόν ἐστι

φρόνησις---ὑγεία γάρ τις αὕτη διανοίας---, τὸ
δὲ φθεῖρον ἀφροσύνη νόσον ἀνίατον «ἐγρκατα-
σκήπτουσα." τοῦτο δὲ “* νόμιμον αἰώνιον

εἶναί ”’ φησιν, ἄντικρυς ἀποφαινόμενος" ὑπολαμ-
βάνει γὰρ νόμον ἀθάνατον ἐν τῇ τοῦ παντὸς
ἐστηλιτεῦσθαι φύσει ταυτὶ περιέχοντα, ὅτι ὑγιεινὸν
μὲν καὶ σωτήριον χρῆμα παιδεία, νόσου δὲ καὶ
φθορᾶς αἴτιον ἀπαιδευσία. παρεμφαίνει δέ τι καὶ
τοιοῦτον: τὸ πρὸς ἀλήθειαν νόμιμον εὐθύς ἐστιν
αἰώνιον, ἐπεὶ καὶ ὁ ὀρθὸς λόγος, ὃς δὴ νόμος ἐστίν,
οὐ φθαρτός" καὶ γὰρ αὖ τοὐναντίον «τὸ» Tapa
νομὸν ἐφήμερόν τε καὶ εὐδιάλυτον ἐξ ἑαυτοῦ παρὰ
τοῖς εὖ φρονοῦσιν ἀνωμολόγηται. νόμου
δὲ καὶ παιδείας ἴδιον βέβηλα ἁγίων καὶ ἀκάθαρτα
καθαρῶν “ διαστέλλειν," ὡς ἔμπαλιν ἀνομίας καὶ
ἀπαιδευσίας εἰς ταὐτὸν ἄγειν τὰ μαχόμενα βιά-
ζεσθαι φυρούσης τὰ πάντα καὶ συγχεούσης.

1 The uncompounded verb κατασκήπτω is not found in this
sense.

2 Wend. wished to omit βιάζεσθαι, but the construction may
be paralleled by βλάψαι βιαζόμενον §185. Cf. also De Sobr. 6

@ Lit. ‘ declaring (his opinion) outright.””> The thought
392

ON DRUNKENNESS, 139-143

which it is excellent and profitable to give ear, or
because virtue implants constancy in the souls of
men, eradicating with a strong hand the reasonings
which doubt and waver, and thus witness-like reveal-
ing the truth in the court of human life.

XXXV. Again, he says that he whose offerings are
wineless shall not even die ; meaning that instruc-
tion entails immortality, but its absence entails death.
For as in our bodies disease is the cause of dissolution,
while health preserves them, so in our souls the pre-
serving element is prudence, which is, so to speak,
mental health, while the destroying element is folly
inflicting incurable malady. This, he says,
is “an eternal statute,’ and the words mean what
they say.* For he does hold that there is a deathless
law engraved in the nature of the universe which
lays down this truth, that instruction is a thing which
gives health and safety, while its absence is the cause

140

141

of disease and destruction. But there is also a 149

further explanation in the words to this effect. A
statute which is law in the true sense is thereby
eternal, since right reason, which is identical with
law,® is not destructible ; for that its opposite, the
unlawful, is ephemeral and of itself subject to dis-
solution is a truth acknowledged by men of good

sense. Again, it is the special task of law 142

and instruction to “ distinguish ’’ the profane from
the sacred and the impure from the pure, just as con-
versely it is the way of lawlessness and indiscipline to
mix and confuse everything and thus force under the
same head things which are in conflict with each other.

seems to be that we may learn from the words not only that
this particular law is eternal, but that all law in the true sense
is necessarily (εὐθύς) so. » See App. p. 505.

393

PHILO

XXXVI. διὰ τοῦτο ὁ καὶ βασιλέων καὶ προφητῶν
μέγιστος Σαμουὴλ “ οἶνον καὶ μέθυσμα, ὡς ὁ
ἱερὸς λόγος φησίν, “᾿ ἄχρι τελευτῆς οὐ πίεται ᾿᾿-
τέτακται γὰρ ἐν τῇ τοῦ θείου στρατοπέδου τάξει,

ἣν οὐδέποτε λείψει προμηθείᾳ τοῦ σοφοῦ ταξιάρχου.
Σαμουὴλ δὲ , γέγονε μὲν ἴσως ἂν ρωπος, παρείλη-
144 πται δ᾽ οὐχ ὡς σύνθετον ζῷον, ἀλλ᾽ ὡς νοῦς λατρείᾳ
καὶ θεραπείᾳ θεοῦ μόνῃ χαίρων" ἑρμηνεύεται γὰρ
τεταγμένος θεῷ διὰ τὸ τὰς πράξεις ὅσαι κατὰ
κενὰς δόξας συνίστανται χαλεπὴν ἀταξίαν εἶναι
νομίζειν. οὗτος μητρὸς γέγονεν ἼΑννης,
146 ἧς τοὔνομα μεταληφθέν ἐ ἐστι χάρις" ἄνευ γὰρ θείας
χάριτος ἀμήχανον ἢ λιποτακτῆσαι τὰ θνητὰ ἢ ἢ τοῖς
ἀφθάρτοις ἀεὶ παραμεῖναι" χάριτος δ᾽ ἥτις ἂν
146 πληρωθῇ ψυχή, γέγηθεν εὐθὺς καὶ μειδιᾷ καὶ
ἀνορχεῖται: βεβάκχευται “γάρ, ὡς πολλοῖ is τῶν
ἀνοργιάστων μεθύειν καὶ παρακινεῖν: καὶ ἐξ-
εστάναι ἂν δόξαι. διὸ καὶ λέγεται πρὸς αὐτὴν ὑπὸ
παιδαρίου τινός, οὐχ ἕνός, ἀλλ᾽ ὑπὸ παντὸς τοῦ
νεωτερίζειν καὶ τὰ καλὰ χλευάζειν ἀκμὴν ἔχοντος"
“ἕως πότε μεθυσθήσῃ; περιελοῦ | τὸν οἶνόν gov”
[380] φιλεῖ γὰρ τοῖς θεοφορήτοις οὐχ ἡ ψυχὴ μόνον
147 ἐγείρεσθαι καὶ ὥσπερ ἐξοιστρᾶν, ἀλλὰ καὶ τὸ
σῶμα ἐνερευθὲς εἶναι καὶ πεπυρωμένον τῆς ἔνδον
ἀναχεούσης καὶ χλιαινούσης χαρᾶς τὸ πάθος εἰς τὸ
ἔξω διαδιδούσης" ὑφ᾽ οὗ πολλοὶ τῶν ἀφρόνων
ἀπατηθέντες τοὺς νήφοντας μεθύειν ὑπετόπασαν.

1 ‘Wendland corrected to παροινεῖν, but see App. p. 505.

6 In what sense is Samuel a king ? Perhaps as the hero of
the First Book of Kings and the king-maker.

δ So the txx. The words οἶνον καὶ μέθυσμα οὐ πίεται have
nothing corresponding to them in the Hebrew.

394

ON DRUNKENNESS, 143-147
XXXVI. Therefore Samuel too, the greatest of kings®

and prophets, “ will never,” as the scripture tells us,
‘ drink wine or intoxicating liquor till his dying day ”’
(1 Sam.i.11).° For his place has been ordered in the
ranks of the divine army, and through the providence
of the wise commander he will never leave it. Now 144
probably there was an actual man called Samuel ; but
we conceive of the Samuel of the scripture, not as a
living compound of soul and body, but as a mind
which rejoices in the service and worship of God and
that only. For his name by interpretation means
“‘ appointed or ordered to God,’’ because he thinks
that all actions that are based on idle opinions are
grievous disorder. His mother is Hannah, 145
whose name means in our language “ grace.” For
without divine grace it is impossible either to leave
the ranks of mortality, or to stay for ever among
the immortal. Now when grace fills the soul, that 146
soul thereby rejoices and smiles and dances, for
it is possessed and inspired, so that to many of the
unenlightened it may seem to be drunken, crazy and
beside itself. And therefore she is addressed by a
“boy, * not meaning a single boy, but everyone
whose age is ripe for restlessness and defiance and
mockery of excellence, in these words: “ον long
wilt thou be drunken? put away thy wine from thee ”’
(1 Sam. i. 14). For with the God-possessed not only 147
is the soul wont to be stirred and goaded as it were
into ecstasy but the body also is flushed and fiery,
warmed by the overflowing joy within which passes
on the sensation to the outer man, and thus many of
the foolish are deceived and suppose that the sober

¢ So the xx. In the Hebrew the words are spoken by Eli.

395

PHILO

148 καίτοι ye ἐκεῖνοι μὲν τρόπον τινὰ
μεθύουσιν ot νήφοντες τὰ ἀγαθὰ ἀθρόα ἠκρατι-
σμένοι καὶ τὰς προπόσεις παρὰ τελείας ἀρετῆς
δεξάμενοι, of δὲ τὴν ἀπὸ οἴνου μεθύοντες μέθην
ἄγευστοι φρονήσεως διετέλεσαν νηστείαν συνεχῆ

149 καὶ λιμὸν αὐτῆς ἄγοντες. εἰκότως οὖν ἀποκρίνεται
πρὸς τὸν νεωτεροποιὸν καὶ γέλωτα τίθεσθαι οἰό-
μενον τὸν “σεμνὸν καὶ αὐστηρὸν αὐτῆς βίον. ὦ
θαυμάσιε, “᾿ γυνὴ ἡ σκληρὰ ἡμέρα ἐγώ εἰμι, καὶ
οἶνον καὶ μέθυσμα οὐ πέπωκα, καὶ ἐκχεῶ τὴν
ψυχήν μου ἐνώπιον κυρίου ae παμπόλλη γε παρ-
ρησία τῆς ψυχῆς, ἣ τῶν χαρίτων τοῦ θεοῦ πε-

160 πλήρωται. πρῶτον μέν γε “ σκληρὰν ἡμέραν᾽
εἶπεν ἑαυτὴν πρὸς τὸ χλευάζον ἀπιδοῦσα παιδάριον
--τούτῳ γὰρ καὶ παντὶ ἄφρονι τραχεῖα, καὶ δύσ-
βατος καὶ ἀργαλεωτάτη νενόμισται ἡ ἐπ᾽ ἀρετὴν
ἄγουσα ὁδός, καθὰ καὶ τῶν παλαιῶν τις ἐμαρ-
τύρησεν εἰπών"

τὴν μέντοι κακότητα καὶ ἰλαδὸν ἔστιν ἑλέσθαι.
τῆς δ᾽ ἀρετῆς ἱδρῶτα θεὸς προπάροιθεν ἔθηκεν
ἀθάνατος, μακρὸς δὲ καὶ ὄρθιος οἶμος ἐς αὐτὴν
καὶ τρηχὺς τὸ πρῶτον" ἐπὴν δ᾽ εἰς ἄκρον ἵκηαι,
ῥηιδίη δὴ ᾽πειτα πέλει χαλεπή περ ἐοῦσα---.

161 XXXVII. εἶτα οἶνον καὶ μέθυσμα οὔ
φησι προσενέγκασθαι τῷ συνεχῶς καὶ παρὰ πάντα
τὸν βίον νήφειν ἐπαυχοῦσα" καὶ γὰρ ὄντως ἀφέτῳ
καὶ ἐλευθεριάζοντι καὶ καθαρῷ χρῆσθαι λογισμῷ
πρὸς μηδενὸς πάθους παροινουμένῳ μέγα καὶ

162 θαυμαστὸν ἦν ἔργον. ἐκ τούτου δὲ συμβαίνει νή-

1 Wendland corrects unnecessarily to τιθέμενον.

396

ON DRUNKENNESS, 148-152

are drunk. Though, indeed, it is true 148
that these sober ones are drunk in a sense, for all good
things are united in the strong wine on which they
feast, and they receive the loving-cup from perfect
virtue ; while those others who are drunk with the
drunkenness of wine have lived fasting from prudence
without ceasing, and no taste of it has come to their
famine-stricken lips. Fitly, then, does she answer 149
the reckless one who thinks to mock her stern
and austere life, Sirrah, “1 a woman am the hard
day,* I have drunk no wine or strong drink, and I will
pour out my soul before the Lord” (1 Sam. i. 15).
How vast is the boldness of the soul which is filled
with the gracious gifts of God! First, we see, she 150
calls herself a “ hard day,” taking the view of the
varlet who thought to make a mock of her, for

to him and to every fool the way to virtue seems
rough and painful and ill to tread, and to this one of
the old writers has testified in these words :

Vice you may take by squadrons ; but there lies
*Twixt you and virtue (so hath God ordained)
Sore travail. Long and steep the road to her,
And rough at first ; but—reach the top—and she,
So hard to win, is now an easy prize.?

XXXVII. Secondly, she declares that she 151
has not partaken of wine or strong liquor, glorying
that her whole life has been one of unbroken abstin-
ence. And rightly, for indeed it was a great and
wonderful feat to follow reason, the free, the un-
shackled, the pure, which no passion inebriates. And 152

* Or, as Philo may have understood the words, “‘ hard and
easy,” taking ἡμέρα from ἥμερος, see App. p. 505. The E.V.
has “‘ of a sorrowful spirit.”

-% Hesiod, Works and Days, 287, 289-292.

397

153
[381]

154

155

156

PHILO

yews ἀκράτου τὸν νοῦν ἐμφορηθέντα σπονδὴν ὅλον
δι᾿ ὅλων γίνεσθαί τε καὶ σπένδεσθαι θεῷ" τί γὰρ
ἦν τὸ ““ ἐκχεῶ" τὴν ψυχήν μου ἐναντίον κυρίου" x
ἢ σύμπασαν αὐτὴν ἀνιερώσω, δεσμὰ “μὲν οἷς
πρότερον ἐσφίγγετο, ἃ περιῆψαν at τοῦ θνητοῦ
βίου κεναὶ σπουδαΐ, πάντα λύσας, προαγαγὼν δὲ
ἔξω καὶ τείνας καὶ ἀναχέας τοσοῦτον, ὡς καὶ τῶν
τοῦ παντὸς ἅψασθαι περάτων καὶ πρὸς τὴν τοῦ
ἀγενήτου παγκάλην καὶ ἀοίδιμον θέαν ἐπειχθῆναι;

Νηφόντων μὲν οὖν 6 χορὸς οὗτος παιδείαν πρὸ-
στησαμένων ἡγεμονίδα, μεθυόντων δ᾽ ὁ πρότερος,
οὗπερ ἦν ἔξαρχος ἀπαιδευσία. XXXVITI. ἐπεὶ
δὲ τὸ μεθύειν οὐ μόνον ἐδήλου τὸ ληρεῖν, ὃ δη-
μιουργὸν ἀπαιδευσίαν εἶχεν, ἀλλὰ καὶ τὸ παντελῶς
ἀναισθητεῖν, ἀναισθησίας δὲ τῆς μὲν κατὰ τὸ
σῶμα δημιουργὸς οἶνος, τῆς δὲ κατὰ ψυχὴν ἄγνοια
τούτων ὧν εἰκὸς ἦν ἐπιστήμην ἀνειληφέναι,
λεκτέον καὶ περὶ ἀγνοίας βραχέα αὐτὰ τὰ καίρια
ὑπομιμνήσκοντας. τίνι οὖν ἀπεικάσωμεν τῶν ἐν
τῷ σώματι τὸ ἐν ψυχῇ πάθος ὃ κέκληται. ἄγνοια
ἣ τῇ τῶν αἰσθητηρίων πηρώσει; οὐκοῦν ὅσοι
ὀφθαλμοὺς καὶ ὦτα ἐβλάβησαν, οὐδὲν ἔτι «οὔτ᾽»
ἰδεῖν οὔτ᾽ ἀκοῦσαι δύνανται, ἡμέραν μὲν καὶ φῶς,
ὧν ἕνεκα μόνων, εἰ χρὴ τἀληθὲς εἰπεῖν, τὸ ζῆν
αἱρετόν, οὐκ εἰδότες, μακρῷ δὲ σκότῳ καὶ νυκτὶ
αἰωνίῳ συνοικοῦντες, πρὸς πάντα καὶ μικρὰ καὶ
μείζω κεκωφημένοι, οὗς εἰκότως ὁ βίος ἀδυνάτους
εἴωθε καλεῖν" κἂν γὰρ αἱ τοῦ ἄλλου σώματος
ἅπασαι δυνάμεις ἐπ᾽ αὐτὸ δὴ τὸ πέρας ἰσχύος

1 The txx has éxxéw. But that Philo read the future is
shewn by ἀνιερώσω.

398

ON DRUNKENNESS, 152-156

the result of this is that the mind, which has drunk
deep of abstinence unmixed, becomes a libation in
its whole being, a libation which is poured out to God.
What else was meant by the words, “ I will pour out
my soul before the Lord ”’ but “ I will consecrate it
all to him, I will loosen all the chains that bound it
tight, which the empty aims and desires of mortal
life had fastened upon it ; 1 will send it abroad, ex-
tend and diffuse it, so that it shall touch the bounds
of the All, and hasten to that most glorious and
loveliest of visions—the Vision of the Uncreated’’?
This, then, is the company of the sober who have 153
set before them instruction as their head, while the
former was the company of the drunken, whose
leader was indiscipline. XXXVIII. But drunken- 154
ness, we saw, does not only signify folly, which is
the work of this rejection of discipline, but it also
signifies complete insensibility. In the body this is
produced by wine, but in the soul by ignorance of
things of which we should naturally have acquired
knowledge. Consequently on the subject of ignor-
ance I must say a few words, only just what is
needful, by way of reminder. Now what we call.
ignorance is an affection of the soul. To what affec- 155
tion of the body can we liken it, but to the incapacita- ᾿
tion of the sense-organs ? All who have lost the use
of eyes and ears can no longer see or hear and have
no knowledge of day and light, which alone in truth
make life desirable, but are surrounded by enduring
darkness and everlasting night, thus rendered help-
less in regard to every issue great or small. These
persons are in common life generally and with good
reason called “incapable.” For even if all the 156
faculties of the rest of the body should attain the

399

PHILO

ἔλθωσι καὶ ῥώμης, ὑποσκελισθεῖσαι πρὸς ὀφθαλμῶν
καὶ ὦτων πηρώσεως μέγα πτῶμα πίπτουσιν, ὡς
μηκέτ᾽ ἀναστῆναι δύνασθαι" τὰ γὰρ ὑπερείδοντα͵
καὶ στηρίζοντα ἄνθρωπον λόγῳ μὲν at βάσεις
εἰσίν, ἔργῳ δὲ ἀκοαί τε καὶ ὄψεις, ἃς ἔχων μέν τις
ὁλοκλήρους ἐγήγερται καὶ ἀνωρθίασται, στερόμενος
δὲ αὐτῶν κλίνεται καὶ εἰσάπαν καθαιρεῖται.
187 TO παραπλήσιον οὖν ἐν ψυχῇ πάντως"
ἄγνοια ἐργάζεται τὰ “βλέποντα καὶ ἀκούοντα αὐτῆς
λυμαινομένη καὶ μήτε φῶς μήτε λόγον παρεισ-
ελθεῖν ἐ ἐῶσα, τὸν μέν, ἵνα μὴ διδάξῃ, τὸ δέ, ἵνα μὴ
δείξῃ τὰ ὄντα, βαθὺ δὲ σκότος καὶ πολλὴν ἀλογίαν
καταχέασα κωφὴν λίθον τὸ περικαλλέστατον. εἶδος
158 ψυχῆς εἰργάσατο. ΧΧΧΙΧΣ. καὶ γὰρ τῇ ἀγνοίᾳ
τὸ ἐναντίον, ἡ “ἐπιστήμη, τρόπον τινὰ ψυχῆς καὶ
ὀφθαλμοὶ καὶ ὦτά ἐστι: καὶ γὰρ τοῖς λεγομένοις
προσέχει. τὸν νοῦν καὶ καταθεᾶται τὰ ὄντα καὶ
οὐδὲν οὔτε παρορᾶν οὔτε παρακουεὶν ὑπομένει,
πάντα δ᾽ ὅσα ἀκοῆς καὶ θέας ἀξ ια περισκοπεῖ καὶ
περιβλέπεται, κἂν εἰ πεζεύειν καὶ πλεῖν δεῖ, γῆς
καὶ θαλάττης ἄχρι τῶν περάτων ἀφικνεῖται, ἵ ἵνα
169 ἴδῃ τι πλέον 7 ἀκούσῃ καινότερον. ἀοκνότατον
γὰρ ὁ ἐπιστήμης ἔρως, ἐχθρὸς μὲν ὕπνου, φίλος
δὲ ἐγρηγόρσεως" διανιστὰς οὖν καὶ ἀνεγείρων καὶ
παραθήγων ἀεὶ διάνοιαν πανταχόσε περιφοιτᾶν
ἀναγκάζει λίχνον ἀκοῆς ἐργαζόμενος καὶ μαθήσεως
160 δίψαν ἄληκτον ἐντήκων. οὐκοῦν ἐπι-
στήμη μὲν τὸ βλέπειν καὶ ἀκούειν περιποιεῖ, δι᾿
ὧν αἱ κατορθώσεις" ὁ γὰρ ἰδὼν καὶ ἀκούσας, γνοὺς
382] | τὸ συμφέρον, τὸ μὲν ἑλόμενος, τὸ δὲ ἐναντίον
ΠΝ 1 mss. πάνθ᾽ ὅσα.

* Or ““νοϊὰ . . . wordlessness.’’ See App. p. 505.
400

ON DRUNKENNESS, 156-160

utmost limit of strength and capacity, yet if they are
handicapped by the crippling of eyes and ears they
fall, and great is that fall, making any reinstatement
impossible. For, though we speak of the feet as the
support which upholds the man, in reality that is done

by the faculties of sight and hearing: possessed of
these in their fullness, the man stands uprisen and
erect; deprived of them, he gives way and is utterly
prostrated. An exactly similar result in 157
the soul is produced by ignorance, which destroys its
powers of seeing and hearing, and suffers neither
light, which might shew it realities, nor reason,*
which might be its teacher, to find their way in; but
sheds about it profound darkness and a flood of un-
reason,“ and turns the soul’s fair and lovely form into

a senseless block of stone. XXXIX. Similarly know- 158
ledge, the opposite of ignorance, may be called the
eyes and the ears of the soul. For it fixes the atten-
tion on what is said and contemplates what is, and
allows no mis-seeing or mis-hearing,® but surveys and
observes all that is worthy to be heard and seen.
And if it be necessary to travel or take ship, it makes

its way to the ends of the earth or ocean, to see
something more or hear something new. Fornothing 159
is so active as the passion for knowledge ; it hates
sleep and loves wakefulness. So it ever arouses and
excites and sharpens the intellect, and compelling it

to range in every direction makes it greedy to hear,
and instils an incessant thirst for learning.

Knowledge, then, provides ὁ that sight or hearing, to 160
which we owe each case of right conduct. For he
who sees and hears in the moral sense, knows what

is good for him, and by choosing this and rejecting

>» See App. p. 505. 5 Or “ preserves.”
401

PHILO

ἀποστραφεὶς ὠφέληται. ἄγνοια δὲ χαλεπωτέραν
τῆς ἐν τῷ σώματι πήρωσιν ἐπιφέρουσα τῇ ψυχῇ
πάντων ἁμαρτημάτων αἰτία γίνεται, μηδὲν μήτ᾽
ἐκ τοῦ προϊδέσθαι μήτ᾽ ἐκ τοῦ προακοῦσαι δυνα-
μένη λαβεῖν ἔξωθεν βοήθημα: διὰ γοῦν τὴν πολλὴν
ἐρημίαν ἑαυτῆς ἀφρούρητος καὶ ἀφύλακτος ἐαθεῖσα
[καὶ] πρὸς τῶν ἐπιτυχόντων ἀνθρώπων τε ὁμοῦ
161 καὶ πραγμάτων ἐπιβουλεύεται. μηδέποτ᾽ οὖν μήτ᾽
ἄκρατον προσενεγκώμεθα τοσοῦτον, ὡς ἀπραξίαν
ἐμποιῆσαι ταῖς αἰσθήσεσι, μήτε τοσοῦτον ἐπι-
στήμης ἀλλοτριωθῶμεν, ὡς ἄγνοιαν, τὸ μέγα καὶ
βαθὺ σκότος, τῆς ἑαυτῶν ψυχῆς κατασκεδάσαι.
162 XL. Διυττὸν δὲ τὸ ἀγνοίας γένος, τὸ μὲν ὁ ἁπλοῦν,
ἡ “παντελὴς ἀναισθησία, τὸ δὲ διπλοῦν, ὅταν μὴ
μόνον ἀνεπιστημοσύνῃ τις συνέχηται, ἀλλὰ καὶ
οἴηται εἰδέναι ἃ “μηδαμῶς οἶδε δόξῃ ψευδεῖ σοφίας
168 ἐπαιρόμενος. τὸ μὲν οὖν πρότερον κακὸν ἔλαττον---
κουφοτέρων γὰρ ἁμαρτημάτων καὶ τάχα ἀκουσίων
αἴτιον---, τὸ δὲ δεύτερον μεῖζον" μεγάλα γὰρ
ἀποτίκτει καὶ οὐκ ἀκούσια μόνον ἀ ἤδη κἀκ
164 προνοίας ἀδικήματα. περὶ ταῦτά “μοι
δοκεῖ Λὼτ ὁ θυγατροποιὸς μάλιστα κηραίνειν
ἄρρεν καὶ τέλειον ἐν ψυχῇ φυτὸν ἀναθρέψαι μὴ
δυνάμενος" δύο γὰρ θυγατέρας ἐκ τῆς λιθουμένης
γυναικὸς ἔσχηκεν, ἣν εὐθυβόλῳ χρησάμενος ὀνό-
ματι καλέσειεν ἄν τις συνήθειαν, ἐχθρὰν φύσιν
ἀληθείας, καὶ ὁπότε ἄγοι τις αὐτήν, ὑστερίζουσαν
κἀὶ περιβλεπομένην τὰ ἀρχαῖα καὶ σύντροφα καὶ
ἀψύχου τρόπον στήλης ἐν μέσοις αὐτοῖς κατα-
106 μένουσαν. τῶν δὲ θυγατέρων ἡ μὲν
πρεσβυτέρα κεκλήσεται βουλή, συναίνεσις δὲ ἡ

402

ON DRUNKENNESS, 160-165

its opposite, finds himself benefited. But ignorance
entails a more severe disablement to the soul than
the disablement of the body, and thus is the cause of
all its wrongdoing, since it cannot draw help from
outside itself through the warnings which seeing and
hearing might give it. Thus, standing utterly alone,
and left unguarded and unprotected, it is a butt for
the haphazard hostility of men and circumstances
alike. Let us, then, never drink so deep of strong 161
liquor as to reduce our senses to inactivity, nor
become so estranged from knowledge as to spread
the vast and profound darkness of ignorance over our
soul,

XL. Now ignorance as a whole is of two different 162
kinds ; one single, that is complete insensibility, the
other twofold, that is when a man is not merely the
victim of a want of knowledge, but also, encouraged
by a false idea of his own wisdom, thinks he knows
what he does not know at all. The former is the 163
lesser evil, for it is the cause of less serious and per-
haps involuntary errors, and the second is the greater,
for it is the parent of great iniquities, not only those
which are involuntary, but such as are actually pre-
meditated. It was this especially which 164
brought trouble to Lot—Lot who was the parent of
daughters only and could rear no male or perfect
growth within his soul. Two daughters he had and
their mother was she who was turned into stone,
whom we might call ‘‘ custom,” if we gave her her
right name ; her nature is hostile to truth, and if we
take her with us, she lags behind and gazes round at
the old familiar objects and remains among them like
a lifeless monument. The elder of these 165
daughters will bear the name of Deliberation, and

403

PHILO

νεωτέρα" τῷ μὲν yap βουλεύσασθαι τὸ ovvaweiv
ἕπεται, συναινέσας δ᾽ οὐδὲ εἷς ἔτι βουλεύεται.
καθίσας οὖν ὃ νοῦς ἐν τῷ ἑαυτοῦ συνεδρίῳ διακινεῖν
ἄρχεται τὰς θυγατέρας καὶ μετὰ μὲν τῆς πρε-
σβυτέρας, βουλῆς, σκοπεῖσθαί τε καὶ διερευνᾶν
ἕκαστα, μετὰ δὲ τῆς νεωτέρας, “συναινέσεως,
ἐπινεύειν ῥᾳδίως τοῖς ἐπιτυχοῦσι καὶ ὡς φίλα τὰ
ἐχθρὰ ἀσπάζεσθαι, δέλεαρ εἴ τι μικρὸν ἡδονῆς
166 αὐτὸ μόνον ἀφ᾽ ἑαυτῶν ἐνδιδῴη. ταῦτα δὲ νήφων
μὲν λογισμὸς οὐκ ἀνέχεται, μέθῃ δὲ κατεσχημένος
καὶ ὥσπερ ἔξοινος ὦν: XLI. διὸ λέγεται" “ ἐπό-
τισαν τὸν πατέρα οἶνον. ἀναισθησία
παντελής, ἱκανὸν δοκεῖν εἶναι βουλεύεσθαι τὸν
νοῦν ad’ ἑαυτοῦ τὰ συμφέροντα ἢἣ τοῖς ὁπωσοῦν
φανεῖσιν, ὡς τὸ ἀληθὲς πάγιον ἐν ἑαυτοῖς ἔχουσι,
συναινέσαι, τῆς ἀνθρωπίνης φύσεως μηδαμῇ μη-
δαμῶς ἑ ἱκανῆς οὔσης ἢ ἐκ περισκέψεως τὸ σαφὲς
εὑρεῖν ἢ τὰ μὲν ὡς ἀληθῆ καὶ συμφέροντα ἑλέσθαι,
[388] τὰ δ᾽ ὡς" ψευδῆ καὶ βλάβης αἴτια | ἀποστραφῆναι.
167 πολὺ γὰρ σκότος τῶν ὄντων καὶ σωμάτων καὶ
πραγμάτων κατακεχυμένον οὐκ ἐᾷ τὴν ἑκάστου
φύσιν ἰδεῖν, ἀλλὰ κἂν βιασάμενός τις ὑπὸ περιεργίας

ἢ τοῦ φιλομαθοῦς ἐθελήσῃ διακῦψαι, καθάπερ ot
πεπηρωμένοι προσπταίων τοῖς ἐν ποσί, πρίν τι
λαβεῖν, ἀ ἀναπεσὼν ὑστερίζει ἢ ταῖς χερσὶν ἐφαπτό-
μενος τὰ ἄδηλα εἰκάζει στοχασμὸν πρὸ ἀληθείας
188 κτώμενος. οὐδὲ γὰρ εἰ δᾳδουχοῦσα παιδεία παρα-
πέμποι τὸν νοῦν φῶς ἁψαμένη τὸ οἰκεῖον ἐπὶ τὴν
τῶν ὄντων θέαν, ὀνῆσαι δύναιτ᾽ ἂν μᾶλλον ἢ
βλάψαι" τὸ γὰρ βραχὺ φέγγος ὑ ὑπὸ πολλοῦ σκότους

1 uss. ἢ ὡς.

@ Or “ to examine.”’

404

ON DRUNKENNESS, 165-168

the younger of Assent. For assent follows delibera-
tion, and no one who has given his assent continues
to deliberate. The mind then taking his seat in his
council begins to make his daughters busy.* With
the elder, Deliberation, he proceeds to discuss and
examine every point ; with the younger, Assent, he
readily agrees to every suggestion, giving a friendly
welcome to any however hostile, if what they have to
give offers any enticement of pleasure however small.
In its sober condition the mind does not tolerate this, 166
only when it has succumbed to intoxication and is as
though overcome by wine. XLI. And so we read,
‘They gave their father wine to drink ’’ (Gen. xix.
33). Now this is complete insensibility,
that the mind should think itself competent to de-
liberate by itself on what is to its interests, or to
assent to presentations of any kind as though they
were a vehicle of solid truth, for human nature is
ever quite unable, either by circumspection to dis-
cover certainty, or to choose some things as true and
profitable, and to reject others as false and injurious.
For the vastness of the darkness which overspreads 167
the world of bodies and affairs forbids us to see the
nature of each; and though curiosity or love of
learning may give us the wish to force our way and
peer through the curtain, we shall like blind men
stumble over the obstacles before us, lose our footing
and miss our object, or if our hands do lay hold of it,
we are but guessing at uncertainties and it is not
truth but conjecture that is in our grasp. For even 168
if instruction, torch in hand, should go before the
mind, shedding her own particular light to give it
sight of realities, it would do more harm than good.
For its little beam is bound to be extinguished by

405

169

170

171

172

PHILO

’ὔ ’ὔ ’ὔ Α 9 Α ~
σβέννυσθαι πέφυκε, σβεσθέντος δὲ ἀνωφελὴς πᾶσα
lj ;
ὄψις. τὸν μέντοι σεμνυνόμενον ἢ ἐπὶ

~ 4, A > AN “~ \ A e A \ A
τῷ βουλεύεσθαι ἢ ἐπὶ TH TA μὲν αἱρεῖσθαι τὰ δὲ

’ φ A A
φεύγειν ἱκανῶς δύνασθαι διὰ τούτων ὑπομνηστέον'
9 A > A A “A \ Α
εἰ μὲν ἀπὸ τῶν αὐτῶν τὰς αὐτὰς ἀεὶ συνέβαινε
προσπίπτειν ἀπαραλλάκτους φαντασίας, ἦν ἴσως
> A A A
ἀναγκαῖον τά Te ἐν ἡμῖν αὐτοῖς φύσει κατασκευα-
σθέντα διττὰ κριτήρια, αἴσθησίν τε καὶ νοῦν, ὡς
> “-- A > ’ὔ ’ \ \ 4
ἀψευδῆ καὶ ἀδέκαστα θαυμάζειν καὶ περὶ μηδενὸς
3 ’ὔ 3 ’ὔ > A A Ο A
ἐνδοιάζοντας ἐπέχειν, ἀλλὰ τοῖς ἅπαξ φανεῖσι

e€ aA ;

πιστεύοντας Ta μὲν αἱρεῖσθαι, τὰ δὲ ἔμπαλιν
> 4 9 A A ’ > 95 9 ~
ἀποστρέφεσθαι. ἐπειδὴ δὲ διαφόρως am αὐτῶν
ς ’ , , \ 3 \

εὑρισκόμεθα κινούμενοι, βέβαιον περὶ οὐδενὸς

\ ὶ > aA 7 \ “A “-
οὐδὲν ἂν ἔχοιμεν εἰπεῖν, ἅτε μὴ ἑστῶτος τοῦ

’ > \ ’ \ 4
φανέντος, ἀλλὰ πολυτρόποις καὶ πολυμόρφοις
aA aA > , \
χρωμένου ταῖς μεταβολαῖς. XLII. ἀνάγκη yap
A , , > 7 5
ἀνιδρύτου τῆς φαντασίας οὔσης avidpuTov εἶναι
καὶ τὴν ἐπ᾽ αὐτῇ κρίσιν.

” \ 4 4 ~ \ e 9 A

Attia δὲ τούτου πολλά" πρῶτον μὲν at ἐν τοῖς

’ 9 > «A ’ LAA \ do \ 4
ζῴοις οὐ καθ᾽ ἕν μέρος ἀλλὰ σχεδὸν περὶ πάντα

e \
ἀμύθητοι διαφοραί, αἱ περὶ τὴν γένεσιν καὶ KaTa-
“- e
σκευὴν αὐτῶν, at περὶ τὰς τροφὰς καὶ διαίτας, at
e Α 4 e \ \ 9
περὶ τὰς αἱρέσεις καὶ φυγάς, αἱ περὶ τὰς αἰσθη-
τικὰς ἐνεργείας τε καὶ κινήσεις, αἵ περὶ τὰς τῶν
κατὰ σῶμα καὶ ψυχὴν ἀμυθήτων παθῶν ἰδιότητας.
\ A y ~
χωρὶς yap τῶν κρινόντων ἴδε καὶ τῶν
a LY lA \
κρινομένων ἔνια, οἷα τὸν χαμαιλέοντα, τὸν πολύ-
4 See App. p. 505. δ See App. p. 506.
406

ON DRUNKENNESS, 168-172

the vast darkness, and when it is extinguished all
power of sight is useless. He who prides 169
himself on his judgement in deliberation, or flatters
himself that he is competent to choose this and shun
that, should be brought to a recollection of the truth
by the following thoughts. Ifit were always the case
that the same objects produced the same impressions
on the mind without any variation, it would perhaps
be necessary that the two instruments of judgement
which nature has established in us, sense and mind,
should be held in high esteem as veracious and in-
corruptible, and that we should not suspend our
judgement on any point through doubt but accept a
single presentation of two different objects, and on the
faith of this choose one and reject the other. But 170
since we prove to be differently affected by them at
different times, we can say nothing with certainty
- about anything, because the picture presented to us
is not constant, but subject to changes manifold and
multiform. XLII. Since the mental picture is vari-
able, the judgement we form of it must be variable
also. There are many reasons for this.4

In the first place® there are the innumerable differ- 171
ences in living creatures, differences concerned not
with a single aspect, but practically with all; differ-
ences in birth, in structure and equipment ; differ-
ences in food and mode of life ; differences in pre-
dilections and aversions ; differences in their sense-
activities and sense-movements ; differences in the
peculiarities which arise from the innumerable ways
in which body and soul are affected. For 172
leaving out of sight for the moment those who form
judgements,° consider examples ὃ among the objects
of such judgements. Take for instance the chameleon

VOL. III oO 407

173

174
(384]

175

176

PHILO

700a," τὸν μέν ye φασι THY χρόαν ἀλλάττοντα τοῖς
ἐδάφεσιν ὁμοιοῦσθαι καθ᾽ ὧν εἴωθεν ἕρπειν, τὸν δὲ
ταῖς κατὰ θαλάττης πέτραις, ὧν ἂν περιδράξηται,
τάχα που τῆς σωτηρίου φύσεως ἀλεξίκακον
συλλήψεως ὃ ὠὡρησαμένης τὴν εἰς τὸ πολυχρώματον
αὐτοῖς τροπὴν φάρμακον. τὸν δε αὐχένα τῆς
περιστερᾶς ἐν ἡλιακαῖς αὐγαῖς οὐ κατενόησας
μυρίας χρωμάτων ἀλλάττοντα ἰδέας; ἢ οὖχι
οινικοῦν καὶ κυανοῦν, πυρωπόν τε αὖ καὶ av-
θρακοειδές, ἔτι δὲ ὠχρὸν καὶ ἐρυθρὸν καὶ ἄλλα
παντοδαπὰ ἴσχει χρώματα, ὧν οὐδὲ τὰς κλήσεις
ῥᾷδιον ἀπομνημονεῦσαι; φασὶ μέντοι καὶ ἐν Σικύ-
θαις τοῖς | καλουμένοις TeAwots θαυμασιώτατόν τι
γίνεσθαι σπανίως μέν, γίνεσθαι δ᾽ ὅμως θηρίον, ὃ
καλεῖται τάρανδρος, μέγεθος μὲν βοὸς οὐκ ἀποδέον,
ἐλάφῳ δὲ τὸν τοῦ προσώπου τύπον ᾿ἐμφερέστατον"
λόγος ἔχει τοῦτο μεταβάλλειν ἀ ἀεὶ τὰς τρίχας πρός
τε τὰ χωρία καὶ τὰ δένδρα καὶ πάνθ᾽ ἁπλῶς οἷς
ἂν ἐγγὺς ἱστῆται; ὡς διὰ τὴν τῆς χρόας ὁμοιότητα
λανθάνειν τοὺς ἐντυγχάνοντας καὶ ταύτῃ μᾶλλον ἢ ἢ τῇ
περὶ σῶμα ἀλκῇ δυσθήρατον εἶναι. ταῦτα δὴ καὶ τὰ
τούτοις ὅμοια πίστεις ἐναργεῖς ἀκαταληψίας εἰσίν.
ΧΙΗ͂Ι. Ἔπειτα δὲ αἱ μηκέτι τῶν ζῴων
ἁπάντων, ἀλλὰ καὶ ἀνθρώπων ἰδίᾳ πρὸς ἀλλήλους
περὶ πάντα ποικιλίαι. οὐ γὰρ μόνον ἄλλοτε ἄλλως
τὰ αὐτὰ κρίνουσιν, ἀλλὰ καὶ ἑτέρως ἕτεροι, ἡδονὰς
τε καὶ ἀηδίας ἔμπαλιν τῶν αὐτῶν λαμβάνοντες"
οἷς γὰρ δυσηρέστησαν ἔ ἔνιοι, ἐτέρφθησαν ἄλλοι, καὶ
κατὰ τοὐναντίον ἅπερ ὡς φίλα καὶ οἰκεῖα ἐπι-
σπασάμενοί' τινες ἐδεξιώσαντο, ταῦθ᾽ ἕτεροι ὡς
1 Perhaps, as Adler, ἀσπασάμενοι. See App. p. 507.

@ See App. p. 506. > See App. p. 507.
408

ON DRUNKENNESS, 172-176

and the polypus. The former, we are told, changes

its colour and grows: like the kinds of soil over which

it is its habit to crawl; the latter grows like the rocks

to which it clings in the sea, and we may fairly sup-
pose that this power of changing to various colours

is given them by protecting nature as a remedy
against the danger of capture. Again, have we not 173
seen the dove's neck® change in the sun’s rays into a
thousand different hues, sometimes scarlet and dark
blue, or fiery or like red-hot coal, again yellow and
then ruddy, and all other kinds of colour, so numerous
that it would be difficult to give even their names in
full? Indeed it is said that in the land of the 174
Scythians who are known as the Geloans a most
extraordinary animal is actually, though no doubt
rarely, found called the elk, in size equal to an ox,
but with a face shaped very like a deer. The
account given of this creature is that it always
changes the colour of its hair into that of the places,
trees, or any imaginable thing near which it stands,
and owing to this similarity of colour, we are told,

it is not observed by passers-by, and this fact rather
than its bodily strength makes it difficult to catch.
These and similar phenomena are clear proofs of the 175
impossibility of apprehension.

XLII. Secondly,® there are the diversities on all
subjects which, to pass from animals in general, we
find also in men in particular. Not only do their judge- 176
ments ὃ on the same objects vary at different times,
but different persons receive different impressions of
pleasure or its reverse from the same things. For
what is disliked by some is enjoyed by others, and
contrariwise what some receive with open arms as
acceptable and agreeable to their nature is utterly

409

PHILO

3 ’ A “- A 3 49 e ~ 9
ἀλλότρια καὶ δυσμενῆ μακρὰν ἀφ᾽ ἑαυτῶν ἐσκο-
171 ράκισαν. ἤδη γοῦν ἐν θεάτρῳ πολλάκις παρα-
‘ eyo e A 4, “-- 9 ’ > A
τυχὼν εἶδον ὑφ᾽ ἑνὸς μέλους τῶν ἀγωνιζομένων ἐπὶ
τῆς σκηνῆς τραγῳδῶν 7 κιθαρῳδῶν τοὺς μὲν οὕτως
ἀχθέντας, ὡς ἀνεγειρομένους καὶ συνηχοῦντας ἄκον-
τας τὰ πρὸς ἔπαινον ἐκφωνεῖν, τοὺς δὲ οὕτως ἀτρώ-
3 e A “-- 9 , Ὁ 9 949
τως ἔχοντας, Ws μηδὲν τῶν ἀψύχων βάθρων ἐφ᾽ οἷς
A “A “-
καθέζονται ταύτῃ γοῦν διαφέρειν ἂν νομισθῆναι,
> » 9 Φ 3 , e A A ’
ἐνίους δ᾽ οὕτως ἀλλοτριωθέντας, ὡς καὶ τὴν θέαν
οἴχεσθαι καταλιπόντας, ἔτι καὶ προσαποκλειο-
A A \ 4
μένους ἑκατέρᾳ τῶν χειρῶν τὰ ὦτα, μὴ ἄρα τι
” 3 A 9 ’ e “-ε ’ ,
ἔναυλον ἀπολειφθὲν ἀηδίαν ὑπηχοῦν δυσκόλοις καὶ
“A 9
δυσαρέστοις ψυχαῖς ἐργάσηται.
“- “A Ο
128 Καίτοι τί ταῦτά φαμεν; αὐτός τις εἷς ὧν ἕκαστος
97> +e “-- A ὃ 4 , LY
ἐφ᾽ ἑαυτοῦ, τὸ παραδοξότατον, μυρίας μεταβολὰς
’ A A
καὶ τροπὰς δεχόμενος κατά Te σῶμα καὶ ψυχὴν
e A A > 9 “-
τοτὲ μὲν αἱρεῖται, τοτὲ δ᾽ ἀποστρέφεται οὐδαμῶς
, > 9 " “- “-- ’
μεταβάλλοντα, μένειν δ᾽ ἐπὶ τῆς αὐτῆς πεφυκότα
A \ LY ’ “--
179 κατασκευῆς" οὐ γὰρ τὰ αὐτὰ ὑγιαίνουσι καὶ νοσοῦσι
προσπίπτειν φιλεῖ, οὐδὲ ἐγρηγορόσι καὶ κοιμω-
μένοις, οὐδὲ ἡβῶσι καὶ γεγηρακόσι' καὶ ἑστὼς
μέντοι καὶ κινούμενός τις ἑτέρας ἔλαβε φαν-
τασίας, καὶ θαρρῶν καὶ δεδιὼς ἔμπαλιν, ἔτι
μέντοι λυπούμενός τε καὶ χαίρων, καὶ φιλῶν καὶ
“-- A ’ a A
180 τοὐναντίον μισῶν. καὶ τί δεῖ μακρηγοροῦντα περὶ
A 4 AY 4 A
τούτων ἐνοχλεῖν; συνελόντι yap φράσαι πᾶσα ἡ
σώματος καὶ ψυχῆς κατὰ φύσιν τε αὖ καὶ παρὰ |
A A , >
[385] φύσιν κίνησις αἰτία THs περὶ τὰ φαινόμενα ἀστάτου
1 mss. προσαποσειομένους, which Wendland defends on the
strange ground that “shaking off their ears’’ may describe
the action of men trying to brush away the sound of the

music out of their ears. Cohn preferred ἀποσαττομένους,
which would give the same sense as ἀποκλειομένους (Mangey).

410

ON DRUNKENNESS, 177-180

scouted by others as alien and repugnant. For 177
example, I have often when I chanced to be in the
theatre noticed the effect produced by some single
tune sung by the actors on the stage or played by the
musicians. Some of the audience are so moved, that
in their excitement they cannot help raising their
voices in a chorus of acclamation.* Others are so
unstirred that, as far as this is concerned, you might
suppose them on a level of feeling with the senseless
benches on which they sit. Others, again, are so
repelled that they are off and away from the per-
formance, and indeed, as they go, block their ears
with both hands for fear that some echo of the music
should remain to haunt them and produce a sense of
discomfort to irritate and pain their souls.

ὑ But it is needless to quote such cases as these. 178
Every single individual in his own person is subject,
extraordinary though it be, to numberless changes
and variations in body and soul, and chooses at one
time and rejects at another things which do not
change, but retain the natural constitution which
they have had throughout. The same feelings are 179
not experienced in health as in sickness, in wakeful-
ness as in sleep, in youth as in age. And people
receive different mental impressions according as
they are standing or moving, confident or affrighted,
sad or joyful, loving or hating. And why tediously 180
pursue the subject? For to put it shortly, our
bodies and souls are in a state of motion, natural or
unnatural, which considered as a whole produces
that ceaseless change in the mental pictures pre-

* Or (not so probably) ἀνεγειρομένους * starting from their
seats,”’ συνηχοῦντας ‘‘ taking up the tune.”
» See App. p. 507.

411

181

182

183

184

185

PHILO

φορᾶς γίνεται μαχόμενα καὶ ἀσύμφωνα προσ-
βαλλούσης ὀνείρατα.

XLIV. Γίνεται δ᾽ οὐχ ἥκιστα τὸ περὶ; τὰς
φαντασίας ἄστατον καὶ παρὰ τὰς θέσεις καὶ παρὰ
τὰ διαστήματα καὶ παρὰ τοὺς τόπους, οἷς ἕκαστα
ἐμπεριέχεται. ἣ τοὺς κατὰ θαλάττης ἰχθῦς οὐχ
ὁρῶμεν, ὁπότε τὰς πτέρυγας διατείνοντες ἐν-
νήχοιντο, μείζους ἀεὶ τῆς φύσεως προφαινομένους;
καὶ τὰς εἰρεσίας μέντοι, κἂν σφόδρα ὦσιν εὐθυ-
τενεῖς, κεκλασμένας ὁρᾶσθαι συμβαίνει καθ᾽ ὕδατος.
τά γε μὴν πορρωτάτω ψευδεῖς προσβάλλοντα

αντασίας τὸν νοῦν εἴωθεν ἀπατᾶν: ἄψυχα γὰρ
ἔστιν ὅτε ὄντα ὑπετοπήθη ζῷα εἶναι καὶ τοὐναντίον
τὰ ἔμψυχα ἄψυχα, ἔτι δὲ τὰ ἑστῶτα κινεῖσθαι καὶ
τὰ κινούμενα ἑστάναι καὶ τὰ μὲν προσιόντα
ἐξαναχωρεῖν, τὰ δὲ ἀπιόντα πάλιν προσέρχεσθαι,
καὶ βραχύτατα μὲν τὰ περιμηκέστατα, περιφερῆ
δ᾽ αὖ τὰ πολυγώνια. καὶ μυρία ἄλλα ὑπὸ τῆς
φανερᾶς ὄψεως ψευδογραφεῖται, οἷς οὐκ ἄν τις εὖ

ρονῶν ws βεβαίοις συνεπιγράψαιτο.

XLV. Τί δ᾽ αἱ ἐν τοῖς σκευαζομένοις ποσότητες;
παρὰ γὰρ τὸ πλέον ἢ ἔλαττον αἵ τε βλάβαι καὶ
ὠφέλειαι συνίστανται, καθάπερ ἐπὶ μυρίων ἄλλων
καὶ μάλιστα τῶν κατὰ τὴν ἰατρικὴν ἐπιστήμην
ἔχει φαρμάκων' ή γὰρ ἐν ταῖς συνθέσεσι ποσότης
ὅροις καὶ κανόσι μεμέτρηται, ὧν οὔτε ἐντὸς κάμψαι
οὔτε περαιτέρω “προελθεῖν ἀσφαλές --τὸ μὲν γὰρ
ἔλαττον χαλᾷ, τὸ δὲ πλέον € ἐπιτείνει τὰς δυνάμεις"
βλαβερὸν δ᾽ ἑκάτερον, τὸ μὲν ἀδυνατοῦν ἐνεργῆσαι

δι᾿ ἀσθένειαν, τὸ δὲ βλάψαι βιαζόμενον διὰ καρ-
1 Mss. παρὰ.

412

ON DRUNKENNESS, 180-185

sented to us which makes us the victim of conflicting @
and incongruous dreams.

XLIV. °But the inconstancy of impressions is par- 181
ticularly caused by the positions and surroundings
of the several objects and their distances from the
observer. We see that fishes in the sea, when they 182
swim with their fins stretched, always look larger
than nature has made them, and oars, however
straight they are, appear bent below the water.
Still more—the mind is often misled by distant ob-
jects which create false impressions. Sometimes we 183
suppose lifeless objects to be living objects or the
converse. And we have similar illusions about things
stationary and moving, advancing and receding,
short and long, circular and multilateral. And
numberless other distortions of the truth are pro-
duced even when sight is unimpeded, which no sane

erson would accept as trustworthy.

XLV. ® What again of quantities in prepared mix- 184
tures? Their powers of benefiting or injuring de-
pend on the relative quantity of the various in-
gredients, as we. see in numberless cases and parti-
cularly in the drugs used by medical science. For 185
quantity in compounds is measured by regular
standards, and we cannot with safety stop short of or
go beyond what they prescribe ; for anything smaller
or greater than this respectively overweakens or
overstrains the force of the preparation. In both
cases harm is done. In the former case the medicine
is incapable through its weakness of producing any
effect, while in the latter its high degree of potency
makes it a force of active mischief. And again accord-

@ Or “ which act upon us like conflicting,”’ etc.
>» See App. p. 507.

413

PHILO

τερωτάτην ἰσχύν---, λειότησί τε αὖ καὶ τραχύτησι,
πυκνότησί τε αὖ καὶ πιλήσεσι καὶ τοὐναντίον
μανότησι καὶ ἐξαπλώσεσι τὸν εἰς βοήθειαν καὶ
βλάβην ἔλεγχον € ἐναργῶς διασυνίστησιν.

186 ᾿Αλλὰ μὴν οὐδὲ ἐ ἐκεῖνό τις ἀγνοεῖ, ὅτι τῶν ὄντων
σχεδὸν ἐξ αὑτοῦ καὶ καθ᾽ αὑτὸ νενόηται τὸ παράπαν
οὐδέν, τῇ δὲ πρὸς τὸ ἐναντίον παραθέσει δοκιμά-
ζεται, οἷον τὸ μικρὸν παρὰ τὸ μέγα, τὸ ξηρὸν
παρὰ τὸ ὑγρόν, παρὰ τὸ ψυχρὸν τὸ θερμόν, παρὰ
τὸ βαρὺ τὸ κοῦφον, τὸ μέλαν παρὰ τὸ λευκόν, τὸ
ἀσθενὲς παρὰ τὸ ἰσχυρόν, τὰ ὀλίγα παρὰ τὰ πολλά.

187 κατὰ τὸ παραπλήσιον μέντοι καὶ ὅσα ἐπ᾽ ἀρετὴν
ἢ κακίαν ἀναφέρεται, τὰ ὠφέλιμα διὰ τῶν βλα-
βερῶν γνωρίζεται, τὰ καλὰ τῇ τῶν αἰσχρῶν
ἀντιθέσει, τὰ δίκαια καὶ κοινῶς ἀγαθὰ τῇ τῶν
ἀδίκων καὶ κακῶν παραθέσει, καὶ πάντα μέντοι
τὰ ἄλλα ὅσα ἐν κόσμῳ σκοπῶν ἄν τις εὕροι κατὰ
τὸν αὐτὸν τύπον λαμβάνοντα τὴν ἐπίκρισιν: ἐξ
ἑαυτοῦ “μὲν γὰρ ἕκαστον ἀκατάληπτον, ἐκ δὲ τῆς

188 πρὸς ἕτερον συγκρίσεως γνωρίζεσθαι δοκεῖ. τὸ

[386] δὲ μὴ ἑαυτῷ μαρτυρεῖν | ἱκανόν, τῆς δὲ ἀφ᾽ ἑτέρου
χρῇζον ͵, συνηγορίας, ἀβέβαιον εἰς πίστιν. ὥστε
καὶ ταύτῃ τοὺς εὐχερῶς ὁμολογοῦντας ἢ ἀρνου-
μένους περὶ παντὸς οὑτινοσοῦν» ἐλέγχεσθαι.

189 [Καὶ τί θαυμαστόν; προσωτέρω γάρ τις χωρήσας
τῶν πραγμάτων καὶ εἱλικρινέστερον αὐτὰ αὐγασά-
μενος εἴσεται τοῦθ᾽ " ὅτι ἕν οὐδὲν καθ᾽ ἁπλῆν ἡμῖν
τὴν ἑαυτοῦ προσπίπτει φύσιν, ἀλλὰ πάντα μίξεις
πολυπλοκωτάτας ἔχοντα καὶ κράσεις.

190 XLVI. αὐτίκα τῶν χρωμάτων ἀντιλαμβανόμεθα
πῶς; ἄρ᾽ οὐ σὺν ἀέρι καὶ φωτί, τοῖς ἐκτός,
καὶ τῷ κατ᾽ αὐτὴν τὴν ὄψιν ὑγρῷ; γλυκὺ δὲ καὶ
414

ON DRUNKENNESS, 185-190

ing to its roughness or smoothness, and its density
and compactness on the one hand, or its sponginess
and dilatation on the other, it exhibits clearly the
means of testing its power of helping or harming.

¢ Again, everyone knows that practically nothing at 186
all which exists is intelligible by itself and in itself, but
everything is appreciated only by comparison with
its opposite ; as small by comparison with great, dry
with wet, hot with cold, light with heavy, black with
white, weak with strong, few with many. The same
rule holds with all that concerns virtue and vice.
We only know the profitable through the hurtful, the 187
noble by contrast with the base, the just and the good
in general by comparison with the unjust and evil.
And indeed if we consider we shall see that everything
else in the world is judged on the same pattern. For
in itself each thing is beyond our apprehension, and
it is only by bringing it into relation with something
else that it seems to be known. Now that which is 188
incapable of attesting itself and needs to be vouched
for by something else, gives no sure ground for belief.
And it follows that on this principle we can estimate
at their true value lightly-made affirmations and
negations on any subject whatever.

Nor is this strange. For anyone who penetrates 189
deeper into things and views them in a purer light,
will recognize that no single thing presents itself to
us in its own absolute nature but all contain inter-
lacings and intermixtures of the most complicated
kind. XLVI. *For instance, how do we 190
apprehend colours? Surely by means of the exter-
nals, air and light, and the internal moisture in the
eye itself. How do we discriminate between sweet

@ See App. p. 508.
VOL. III 02 415

PHILO

πικρὸν τίνα τρόπον δοκιμάζεται; “μὴ “δίχα τῶν
καθ᾽ ἡμᾶς αὐτοὺς ἐνστομίων χυλῶν ὅσοι κατὰ
φύσιν 1 ἢ παρὰ φύσιν; οὐ δήπου. τί δ᾽; αἱ ἀπὸ
τῶν ἐπιθυμιωμένων ὀσμαὶ μὴ τὰς ἐπλαῖ «καὶ»
εἱλικρινεῖς τῶν σωμάτων. φύσεις “παριστᾶσιν; ἢ
τὰς κεκραμένας ἔκ τε αὐτῶν καὶ ἀέρος, ἔστι δ᾽
Φ Ἁ A VA Ἁ 4 ‘ \ ΄-
ὅτε καὶ τοῦ τήκοντος τὰ σώματα πυρὸς καὶ τῆς

191 κατὰ τοὺς μυκτῆρας δυνάμεως; ἐκ δὴ τούτων
συνάγεται, ὅτι οὔτε χρωμάτων ἀντιλαμβανόμεθα,
ἀλλὰ τοῦ συνισταμένου κράματος ἔκ τε τῶν
ὑποκειμένων καὶ φωτός, οὔτε ὀσμῶν, ἀλλὰ μίγ-
ματος, ὅπερ συνέστη διά τε τοῦ | puevros ἀπὸ TOV
σωμάτων καὶ τοῦ πανδεχοῦς. ἀέρος, οὔτε χυλῶν,
ἀλλὰ τοῦ γενομένου διά τε τοῦ προσιόντος γευστοῦ
καὶ τῆς κατὰ τὸ στόμα ὑγρᾶς οὐσίας.

192 XLVII. τούτων δὴ τοῦτον ἐχόντων τὸν τρόπον
εὐήθειαν ἢ προπέτειαν ἣ ἀλαζονείαν ἄξιον κατα-
γινώσκειν τῶν ἢ ὁμολογεῖν ἢ ἢ ἀρνεῖσθαι περὶ παντὸς
οὑτινοσοῦν ῥᾳδίως ὑπομενόντων. εἰ μὲν γὰρ αἱ
amAat δυνάμεις ἐκποδών, αἱ δὲ μικταὶ καὶ ἐκ
πλειόνων ouvnpaviopeva προῦπτοι, ἀμήχανον δὲ
καὶ τὰς | ἀοράτους ἰδεῖν καὶ διὰ τῶν κεκραμένων
τὸν ἑκάστης τῶν »συνερανισθεισῶν τύπον ἰδίᾳ
κατανοῆσαι, τί ἂν εἴη λοιπὸν ἢ τὸ ἐπέχειν [ἀναγ-
καῖον];

13 Εκεῖνα' δ᾽ ἡμᾶς οὐ παρακαλεῖ μὴ λίαν τοῖς
ἀφανέσι προπιστεύειν, ἃ σχεδὸν κατὰ πᾶσαν τὴν
οἰκουμένην ἀνακέχυται κοινὸν Ἕλλησιν ὁμοῦ Kar
βαρβάροις ἐπάγοντα τὸν ἐκ τοῦ κρίνειν ὄλισθον;
τίνα οὖν ταῦτ᾽ ἐστίν; ἀγωγαὶ δήπουθεν αἱ ἐκ

1 mss. ἐκεῖνο or ἐκεῖ,

@ See App. p. 508.
416

ON DRUNKENNESS, 190-193

and bitter ? Can we do so without the juices in the
mouth, both those which are in accord with nature @
and those which are not? Surely not. Again, do the
odours produced by burning incense present to us the
natures of the substances in a pure and simple form,
or in a combination, in which themselves and air, or
sometimes also the fire which dissolves the material,
are joined with the faculty possessed by the nostrils ?
From this we deduce that we do not apprehend 191
colours, but only the combination produced by the
light and the material substances to which the colours -
belong, nor smells, but only the mixture of the emana-
tion from the substances with the all-admitting air ;
nor flavours, but only the something produced by the
application of what we taste to the moisture in our
mouths. _ XLVII. Since these things are 192
so, those who do not shrink from facile affirmation or
negation of anything whatsoever deserve to be held
guilty of folly or rashness or imposture. For if the
properties of things by themselves are beyond our
ken, and if it is only the mixture formed by the con-
tribution of many factors which is open to our vision ;
if, once more, it is as impossible to discern through the
combinations the particular form of each of the con-
tributing factors as it is to see them in their invisi-
bility, what course is left to us but to suspend our
judgement ?

And are we not warned against giving over-ready 193
credence to uncertainties by other considerations ?
I allude to certain facts, the evidence for which is
found practically over the whole world as known to
us—facts which entail on Greek and barbarian alike
the universal tendency to error which positive judge-
ment brings. By these I mean of course ways of life 4

417

(387

194

]

196

197

PHILO

παίδων καὶ ἔθη πάτρια καὶ παλαιοὶ νόμοι, ὧν ἕν
οὐδὲν ὁμολογεῖται ταὐτὸν εἶναι παρὰ πᾶσιν, ἀλλὰ
κατὰ χώρας καὶ ἔθνη καὶ πόλεις, μᾶλλον δὲ καὶ
κατὰ κώμην καὶ οἰκίαν ἑκάστην, ἄνδρα μὲν οὖν
καὶ γυναῖκα καὶ νήπιον παῖδα τοῖς ὅλοις δια-
κέκριται" τὰ γοῦν αἰσχρὰ παρ᾽ ἡμῖν ἑτέροις καλά,
καὶ τὰ πρέποντα ἀπρεπῆ, καὶ τὰ δίκαια ἄδικα, καὶ
ἀνόσια μὲν τὰ ὅσια, νόμιμα δ᾽ αὖ τὰ παράνομα,
ἔτι δὲ ψεκτὰ τὰ ἐπαινετὰ καὶ ὑπόδικα τὰ τιμῆς
ἄξια καὶ ὅσα ἄλλα ἐναντία ταῦτα νομίζουσι.

καὶ τί δεῖ μακρηγορεῖν τὸν ὑπὸ | ἑτέρων ἀναγ-
καιοτέρων μεθελκόμενον; εἰ μέντοι βουληθείη τις
ὑπὸ μηδεμιᾶς ἄλλης καινοτέρας θέας ἀγόμενος,
ἐνευκαιρήσας τῷ προτεθέντι κεφαλαίῳ τὰς ἑκάστων
ἀγωγὰς καὶ ἔθη καὶ νόμους ἐπιέναι χωρῶν, ἐθνῶν,
πόλεων, τόπων, ὑπηκόων ἡγεμόνων, ἐνδόξων
ἀδόξων, ἐλευθέρων οἰκετῶν, ἰδιωτῶν ἐ ἐπιστημόνων,
οὐχ ἡμέραν μίαν οὐδὲ δύο, ἀλλὰ οὐδὲ μῆνα 7
ἐνιαυτόν, τὸν δὲ ἅπαντα ἑαυτοῦ κατατρίψει βίον,
κἂν αἰῶνι χρήσηται μακρῷ, καὶ οὐδὲν ἡ ἧττον πολλὰ
ἀδιερεύνητα καὶ ἀπερίσκεπτα καὶ ἄφωνα λήσει
καταλιπών. οὐκοῦν ἄλλων παρ᾽ ἄλλοις οὐ βραχεῖ
μόνον διεστηκότων, ἀλλὰ καὶ τοῖς ὅλοις ἀπ-
ᾳδόντων, ὡς ἀντιστατεῖν καὶ διαμάχεσθαι, ἀνάγκη
καὶ τὰς προσπιπτούσας διαφέρειν φαντασίας καὶ
τὰς κρίσεις ἀλλήλαις πεπολεμῶσθαι. XLVII.
ὧν ὑπαρχόντων τίς οὕτως ἔκφρων ἐστὶ καὶ παρά-
ρος, ὡς φάναι παγίως, ὅτι τὸ τοιόνδε ἐστὶ
δίκαιον ἢ φρόνιμον ἢ καλὸν ἢ συμφέρον; ὃ γὰρ

4 Lit. “‘ accepted to be the same with all.”

ὃ The last words, if expressed in full, would run ὅσα ἄλλα
ἐναντία τῶν ὑφ᾽ ἡμῶν νομιζομένων ταῦτα νομίζουσ'.

418

ON DRUNKENNESS, 193-197

from boyhood upwards, traditional usages, ancient
laws, not a single one of which is regarded in the
same light universally,* but every country, nation and
city, or rather every village and house, indeed every
man, woman and infant child takes a totally different
view of it. As a proof of this we see that what is base 194
with us is noble withothers, what is seemly and just
with us is unseemly or unjust with them, our holy is
their unholy, our lawful their unlawful, our laudable
their blameworthy, our meritorious their criminal,
and in all other matters their judgement is the
opposite of ours.® And why prolong the 195
subject when our attention is called elsewhere by
more vital matters? Still if anyone undistracted by
some newer subject of contemplation should care to
devote his leisure to the subject which has been be-
fore us, and to examine the ways of life, usages and
customs of different countries, nations, cities and
places, subjects and rulers, high and low, freemen and
slaves, ignorant and learned, it will occupy not only a
day or two, not only a month or a year, but his whole
lifetime, even though his years be many, and all the
same he will leave behind him many such questions,
which he knows not of, unexamined, unconsidered
and unheard. Since then the divers customs of divers 196
persons are not distinguished merely by some slight
difference, but exhibit an absolute contrast, amount-
ing to bitter antagonism, it is inevitable that the im-
pressions made upon the mind should differ and that
the judgements formed should be at war with each
other. XLVIII. In view of these facts, who is so 197
senseless and deranged as to assert positively that
any particular thing is just or prudent or honourable
or profitable ? For what one determines to be such,

419

PHILO

ἂν οὗτος ὁρίσῃ, τἀναντία μεμελετηκὼς ἐκ παίδων
ἕτερος ἀκυρώσει.

198 ᾿Εγὼ δ᾽ οὐ τεθαύμακα, εἰ πεφορημένος καὶ μιγὰς
ὄχλος, ἐθῶν καὶ νόμων τῶν ὁπωσοῦν εἰσηγμένων
ἀκλεὴς δοῦλος, a ἀπ᾽ αὐτῶν ἔτι σπαργάνων ὑπακούειν
ὡς ἂν δεσποτῶν ἢ ἢ τυράννων ἐκμαθών, κατακεκον-
δυλισμένος τὴν ψυχὴν καὶ μέγα καὶ νεανικὸν
φρόνημα λαβεῖν μὴ δυνάμενος πιστεύει τοῖς ἅπαξ
παραδοθεῖσι καὶ τὸν νοῦν ἐάσας ἀγύμναστον
ἀδιερευνήτοις καὶ ἀνεξετάστοις συναινέσεσί τε
καὶ ἀρνήσεσι χρῆται, ἀλλ᾽ εἰ καὶ τῶν λεγομένων
φιλοσόφων ἡ πληθὺς τὸ ἐν τοῖς οὖσι σαφὲς καὶ
ἀψευδὲς ἐπιμορφάζουσα θηρᾶν κατὰ στίφη καὶ
λόχους διακέκριται, καὶ δόγματα ἀσύμφωνα πολ-
λάκις δὲ καὶ ἐναντία οὐ περὶ ἑνὸς τίθεται τοῦ
τυχόντος, ἀλλὰ σχεδὸν περὶ πάντων μικρῶν τε καὶ

199 μεγάλων, ἐ ἐν οἷς αἱ ζητήσεις συνίστανται" ot
yap ἄπειρον τὸ πᾶν εἰσηγούμενοι τοῖς πεπερα-
σμένον εἶναι λέγουσιν 7 ot τὸν «κόσμον “ἀγένητον
τοῖς γενητὸν ἀποφαινομένοις 7) OL χωρὶς ἐπιστάτου
καὶ ἡγεμόνος ἀλόγου καὶ ἀπαυτοματιζούσης ἐξ-
ψαντες φορᾶς τοῖς ὑπολαμβάνουσι πρόνοιαν καὶ
ἐπιμέλειαν ὅλου καὶ τῶν μερῶν θαυμαστήν τιν"
εἶναι ἡνιοχοῦντος καὶ κυβερνῶντος ἀπταίστως καὶ
σωτηρίως. θεοῦ πῶς ἂν δύναιντο τὰς αὐτὰς κατα-
λήψεις τῶν ὑποκειμένων ποιεῖσθαι. πραγμάτων;

200 αἱ δὲ περὶ τὴν τἀγαθοῦ σκέψιν φαν-
τασίαι ἄρ᾽ οὐκ ἐπέχειν μᾶλλον ἢ ὁμολογεῖν βιά-

α See App. p. 508.

» Or ‘“ whatever their source ”’ Ων μὲ authority Ἶ.

¢ It should be observed that the datives throughout this
sentence are governed by τὰς αὐτάς at the end. ᾿

420

ON DRUNKENNESS, 197-200

will be repudiated by another who has practised the
opposite from childhood.

@ Now I for my part do not wonder that the chaotic
and promiscuous multitude who are bound in in-
glorious slavery to usages and customs introduced
anyhow,? and who are indoctrinated from the cradle
with the lesson of obedience to them, as to masters
and despots, with their souls buffeted into subjection
and incapable of entertaining any high or generous
feeling, should give credence to traditions delivered
once for all, and leaving their minds unexercised,
should give vent to affirmations and negations with
out inquiry or examination. But I do wonder that
the multitude of so-called philosophers, who feign to
be seeking for exact and absolute certainty in things,
are divided into troops and companies and propound
dogmatic conclusions widely different and often dia-
metrically opposite not on some single chance point,
but on practically all points great or small, which
constitute the problems which they seek to solve.

α When some assert that the universe 199
is infinite, others that it is finite, and some declare it
to be ‘created, others uncreated ; when some refuse
to connect it with any ruler or governor, but make it
dependent on the automatic action of an unreasoning
force, while others postulate a marvellous providence,
caring for the whole and each part, exerted by a
deity who guides and steers it and makes safe its steps,
it is impossible that the substance of things should
be apprehended by them in the same form.
Again, when the nature of the good is the subject 200
of inquiry, do not the ideas which present themselves
compel us to withhold judgement rather than give

—

98

421

PHILO

ζονται τῶν μὲν ἀγαθὸν εἶναι νομιζόντων μόνον τὸ
καλὸν καὶ θησαυριζομένων αὐτὸ ἐν ψυχῇ, τῶν δὲ
πρὸς πλείω κατακερματιζόντων καὶ ἄχρι σώματος

201 καὶ τῶν ἐκτὸς ἀποτεινόντων; οὗτοι λέγουσι τὰς
μὲν τυχηρὰς εὐπραγίας δορυφόρους εἶναι σώματος,

[388] ὑγείαν δὲ καὶ ἰσχὺν καὶ τὸ | ὁλόκληρον καὶ ἀκρί-
βειαν αἰσθητηρίων καὶ ὅσα ὁμοιότροπα τῆς βασι-
λίδος ψυχῆς" τρισὶ γὰρ τῆς τἀγαθοῦ φύσεως κεχρη-
μένης τάξεσι τὴν μὲν τρίτην καὶ ἐξωτάτην τῆς
δευτέρας καὶ ὑπεικούσης" “πρόμαχον εἶναι, τὴν δὲ
δευτέραν τῆς πρώτης μέγα πρόβλ ημα καὶ φυ-

202 λακτήριον γεγενῆσθαι. καὶ περὶ αὐτῶν τούτων
μέντοι καὶ βίων διαφορᾶς καὶ τελῶν πρὸς ἃ χρὴ
τὰς πράξεις ἃ ἁπάσας “ἀναφέρεσθαι καὶ μυρίων ἄλλων
ὅσα τε ἡ λογικὴ καὶ ἠθικὴ καὶ φυσικὴ πραγματεία
περιέχει γεγόνασι σκέψεις ἀμύθητοι, ὧν ἄχρι τοῦ
παρόντος οὐδεμία παρὰ πᾶσι τοῖς σκεπτικοῖς
συμπεφώνηται.

208 XLIX. Οὐκ εἰκότως οὖν τῶν δυεῖν θυγατέρων,
βουλῆς τε καὶ συναινέσεως, ἁρμοσθεισῶν καὶ
συνευνασθεισῶν ὁ νοῦς ἀγνοίᾳ ἐπιστήμης" χρώμενος
εἰσάγεται; λέγεται γὰρ ὅτι “οὐκ ἤδει ἐν τῷ

204 κοιμηθῆναι αὐτὰς καὶ ἀναστῆναι ". οὔτε γὰρ ὕπνον

, ’
οὔτε ἐγρήγορσιν οὔτε σχέσιν οὔτε κίνησιν ἔοικε
σαφῶς καὶ παγίως καταλαμβάνειν, ἀλλὰ καὶ
ὁπότε ἄριστα “βεβουλεῦσθαι δοκεῖ, τότε μάλιστα
ἀβουλότατος ὧν εὑρίσκεται τῶν πραγμάτων μὴ

1 mss. ὑπ(ἀπ)ειλούσης. The correction ὑπεικούσης has been
universally accepted, but the phrase, * the second and yield-
ing one,” is odd. The translator suggests ὑπ᾿ eid<ap> οὔσης,
i.e. “which is thus under shelter.” The word εἷλαρ as used
in Iliad ii. 338 etc. is very appropriate to the context, and
Philo is fond of introducing Homeric words.

422

ON DRUNKENNESS, 200-204

assent? For some hold that the morally beautiful
is the only good and make the soulits repository, while
others split up the good into subdivisions and extend
it to include the body and things outside the body.

These persons say that fortunate circumstances are 201

the guards and attendants of the body, and that
health and strength and soundness and exactness of
perception in the sense-organs and all other things of
the kind serve the same purpose to the sovereign
soul. The nature of the good, they hold, divides
itself into three classes, of which the third and outer-
most protects the weakness of the second, which again
proves to be a strong bulwark and safeguard of the
first. And with regard to these, as well as to the
relative value of different ways of living, and the ends
to which all our actions should be referred, and
numberless other points, which are included in the
study of logic, ethics and physics, a host of questions
have arisen on none of which hitherto have the in-
quirers arrived at unanimity.

XLIX. We see then that the mind is fitly repre-
sented as labouring under absence of knowledge,
when its two daughters, Deliberation and Assent,
are in contact with it and become its bed-fellows.
For we are told, “δε knew not when they slept and
rose up’ (Gen. xix. 33, 35). The mind, it seems,
does not grasp clearly or firmly either sleeping or
waking, or yet rest or motion,’ but it is Just when it
thinks it has shewn its powers of deliberation at their
best, that it proves to be most lacking in that power,

α Or “that is, either rest or motion.”

2 “ionorance of knowledge” is a strange expression.
Adler proposes χηρούμενος for χρώμενος. Perhaps ἀγνοίᾳ <avr’>
ἐπιστήμης.

428

202

208

204

PHILO

Ld A A 4 4 ’
ὅμοιον τοῖς προσδοκηθεῖσι λαβόντων τὸ τέλος"
A e 4 ’ ’ e 3 ’
205 καὶ ὁπότε συνεπιγράφεσθαί τισιν ὡς ἀληθέσιν
ἔδοξε, τὴν ἐπ᾽ εὐχερείᾳ καρποῦται κατάγνωσιν,
ἀπίστων καὶ ἀβεβαίων, οἷς πρότερον ὡς βε-
βαιοτάτοις ἐπίστευε, φαινομένων: ὥστε εἰς τὰ
ἐναντία, ὧν ὑπετόπησέ τις, εἰωθότων περιίστασθαι
τῶν πραγμάτων ἀσφαλέστατον τὸ ἐπέχειν εἶναι.
906 [.. Διειλεγμένοι δὴ περὶ τούτων ἱκανῶς ἐπὶ τὰ
9 ’ ΄-΄»- ’ ’ Ν ’
ἀκόλουθα τῷ λόγῳ τρεψώμεθα. ἔφαμεν τοίνυν
9 ~ 4 Α A AY 4, 4,
ἐκ τοῦ μεθύειν καὶ τὴν πολλοὺς πολλάκις μεγάλα
βλάπτουσαν γαστριμαργίαν δηλοῦσθαι, ἧ τοὺς
χρωμένους ἔστιν ἰδεῖν, κἂν τὰς τοῦ σώματος
δεξαμενὰς ἀποπληρωθῶσι πάσας, ἔτι κενοὺς τὰς
3 , ” @ A εν , a
207 ἐπιθυμίας ὄντας: οὗτοι Kav ὑπὸ πλήθους ὧν
ἐνεφορήσαντο διακορεῖς γενόμενοι πρὸς ὀλίγον
U4 | ie
χρόνον καθάπερ of πεπονηκότες ἀθληταὶ τὰ
4 3 “A
σώματα διαπνεύσωσι, πάλιν ἐπαποδύονται τοῖς
208 αὐτοῖς ἀγωνίσμασιν. ὁ γοῦν βασιλεὺς
τῆς Αἰγυπτίας χώρας, τοῦ σώματος, τῷ μέθης
ὑπηρέτῃ δόξας οἰνοχόῳ δυσχερᾶναι πάλιν οὐκ εἰς
aA ¢€ a 4
μακρὰν καταλλαττόμενος ἐν ταῖς ἱεραῖς βίβλοις
εἰσάγεται τοῦ τὰς ἐπιθυμίας ἀναρρηγνύντος πάθους
ὑπομνησθεὶς ἐν ἡμέρᾳ γενέσεως φθαρτῆς, οὐκ ἐν
ἀφθάρτῳ τοῦ ἀγενήτου φωτός"" λέγεται γὰρ ὅτι
¢ + 9 ~
pepo γενέσεως ἦν Φαραώ, ἡνίκα ἐκ τοῦ δε-
σμωτηρίονυν τὸν ἀρχιοινοχόον ἐπὶ σπονδαῖς μετ-
209 επέμψατο: τοῦ γὰρ φιλοπαθοῦς ἴδιον λαμπρὰ τὰ
A A
[389 | γενητὰ καὶ φθαρτὰ ἡγεῖσθαι διὰ τὸ νυκτὶ Kal
1 Adler proposes φωτί.
* See App. p. 509.

4.24

ON DRUNKENNESS, 204-209

for the issue of events bears no resemblance to its
expectations. And again when it has been pleased 205
to subscribe to anything as true, it earns the con-
demnation passed on reckless thinking, for it appears
that what it once believed in and thought to be most
firmly established is really untrustworthy and in-
secure. The conclusion is that since things so often
turn out the opposite of what we expect, the safest
course is to suspend judgement.

L. This topic has now been sufficiently discussed. 206
Let us turn our discussion to what follows next. We
said that one thing signified by drunkenness is that
gluttony * whose great power for mischief is so wide-
spread and constant, which leaves those who indulge
in it, as we may see, ‘with a void in their desires, even
though they have every vacant place in their bodies
filled. Such persons, when glutted and satiated by the 207
quantities they have engorged, may for a while like
weary-limbed athletes give their bodies a breathing-
space, but ere long they make themselves ready to
take part in the same encounter. So we 208
see the King of Egypt, that is of the body, though he
seemed to be angry with the cup-bearer who minis-
tered to his drunkenness, represented in the holy
books as being reconciled to him after a short time.
He remembered the passion which excited his de- |
sires on his birthday—the day of his birth into a being
destined to perish—not on the day of the light, which
has no birth, a day which perishes not. For we are
told that it was Pharaoh’s birthday (Gen. xl. 20) when
he sent for the chief cup-bearer from the prison to
pour the cup of reconciliation.* It is characteristic of 209
the friend of passion that things created and perish-
able seem to him bright and shining, because in re-

425

PHILO

σκότῳ κεχρῆσθαι βαθεῖ πρὸς τὴν τῶν ἀφθάρτων
ἐπιστήμην' οὗ χάριν εὐθὺς τὴν ἐξάρχουσαν ἡδονῆς"
μέθην καὶ τὸν ὑπηρέτην αὐτῆς δεξιοῦται.

210 LI. τρεῖς δ᾽ εἰσὶν οἱ τῆς ἀκολάστου καὶ ἀκρά-

211

212

τορος ψυχῆς ἑστιοῦχοί τε καὶ θεραπευταί, ἀρχι-
σιτοποιός, ἀρχιοινοχόος, ἀρχιμάγειρος, ὧν ὁ θαυ-
μασιώτατος μέμνηται Μωυσῆς διὰ τούτων" “ καὶ
ὠργίσθη Φαραὼ ἐπὶ τοῖς δυσὶν εὐνούχοις, ἐπὶ τῷ
ἀρχιοινοχόῳ καὶ ἐπὶ τῷ ἀρχισιτοποιῷ, καὶ ἔθετο
αὐτοὺς ἐν φυλακῇ παρὰ τῷ ἀρχιδεσμοφύλακι.᾽

ἔστι δὲ καὶ ὁ ἀρχιμάγειρος εὐνοῦχος" λέγεται γὰρ
ἑτέρωθι" ““ ᾿ κατήχθη δὲ ᾿Ιωσὴφ εἰς Αἴγυπτον, καὶ
ἐκτήσατο αὐτὸν εὐνοῦχος “Φαραώ, ἀρχιμάγειρος,

καὶ πάλιν' ᾿ ἀπέδοντο τὸν ᾿Ιωσὴφ τῷ σπάδοντι
Φαραώ, ἀρχιμαγείρῳ.᾿" τίνος δὴ χάριν
οὔτ᾽ ἀνὴρ οὔτε. γυνὴ τῶν λεχθέντων οὐδὲν ἁπλῶς
ἐπιτέτραπται; ἢ ὅτι σπείρειν μὲν ἄνδρες γονὰς
ὑποδέχεσθαι δὲ γυναῖκες ἐκ φύσεως πεπαίδευνται,
ὧν τὴν εἰς ταὐτὸ σύνοδον αἰτίαν γενέσεως καὶ
τῆς τοῦ παντὸς διαμονῆς εἶναι συμβέβηκεν, ἀγόνου
δὲ καὶ ἐστειρωμένης, μᾶλλον δὲ ἐξευνουχισμένης
ψυχῆς σιτίοις πολυτελέσι καὶ ποτοῖς καὶ ὄψων
περιέργοις παραρτύσεσι χαίρειν μήτε. τὰ ἀρετῆς
ἄρρενα ὡς ἀληθῶς σπέρματα καταβάλλεσθαι δυνα-
μένης μήτε τὰ καταβληθέντα “παραδέξασθαι καὶ
ἀναθρέψασθαι, ἀλλ᾽ οἷα λυπρὰν ἄρουραν καὶ λιθώδη
πρὸς διαφθορὰν μόνον πεφυκέναι τῶν ἀεὶ ζῆν
ὀφειλόντων; δόγμα δὴ τίθεται κοινωφελέστατον,
ὅτι πᾶς 6 δημιουργὸς ἡδονῆς σοφίας ἐστὶν ἄγονος
οὔτε ἄρρην ὧν οὔτε θήλεια, διὰ τὸ μήτε διδόναι

1 ss. ἐξ ἀρχόντων ἡδονὴν. 2 mss. ἀρχιμαγείρω.
426

ON DRUNKENNESS, 209-212

lation to knowledge of things imperishable, he dwells
in night and profound darkness, and therefore at once
he welcomes the drunkenness which brings pleasure
in its train and him who is the minister of drunken-
ness. LI. The weak-willed incontinent soul has 210
three servants who provide its feasts, the chief baker,
the chief butler and the chief cook, whom our most
admirable Moses mentions in these words, ‘‘ And
Pharaoh was wroth with his two eunuchs, with the
chief butler and the chief baker, and he put them in
prison under the chief gaoler’’ (Gen. xl. 2,3). But the
chief cook is also a eunuch, for we have in another
place, ‘“‘and Joseph was brought down into Egypt
and became the property of the eunuch of Pharaoh,
the chief cook” (Gen. xxxix. 1), and again “they sold
Joseph to the eunuch of Pharaoh, the chief cook ”’
(Gen. xxxvii. 36). Why is it that not a 211
single one of these offices is entrusted to a real man
or woman ? Is it not because nature has trained men
to sow the germs of life and women to receive them,
and the mating of these two is the cause of genera-
tion and of the permanence of the All, while on the
other hand it is the nature of the soul which is impo-
tent and barren, or rather has been made so by
emasculation, to delight in costly bakemeats and
drinks and dishes elaborately prepared? For such
a soul is neither able to drop the truly masculine
seeds of virtue nor yet to receive and foster what is
so dropped, but like a sorry stony field is only capable
of blighting the successive growths, which were
meant to live. In fact we have a doctrine laid down 212
most profitable to us all, that every craftsman whose
work is to produce pleasure can produce no fruit of
wisdom. He is neither male nor female, for he is in-

427

213

PHILO

μήτε λαμβάνειν τὰ πρὸς ἀφθαρσίαν ἱκανὸς εἶναι
σπέρματα, μελετᾶν δ᾽ αἰσχίστην κατὰ τοῦ βίου
μελέτην, φθείρειν τὰ ἄφθαρτα καὶ σβεννύναι τὰ
μένοντα τῆς φύσεως λαμπάδια ἄσβεστα. τῶν
τοιούτων οὐδενὶ ἐπιτρέπει Μωυσῆς εἰς ἐκκλησίαν
ἀφικνεῖσθαι θεοῦ: λέγει γὰρ ὅτι “Ὧ θλαδίας καὶ
ἀποκεκομμένος οὐκ εἰσελεύσεται εἰς ἐκκλησίαν
κυρίου. LIT. τί γὰρ τῷ σοφίας ἀγόνῳ λόγω
ἀκροάσεως ἱερῶν ὄφελος ἐκτετμημένῳ πίστιν καὶ
παρακαταθήκην βιωφελεστάτων δογμάτων φυλάξει

214 μὴ δυναμένῳ; τρεῖς δ᾽ ap εἰσὶν ἀν-

[890]
216

216

’ ’
θρώπων γένους ἑἕστιάτορες, σιτοποιός,, οἰνοχόος,
3 , > + A “A , ’
ὀψαρτυτής, εἰκότως, ἐπειδὴ τριῶν χρήσεώς τε
A > , ’ ” A
καὶ ἀπολαύσεως ἐφιέμεθα, σιτίων, ὄψου, ποτῶν'
3 3 e A @ ‘4
ἀλλ᾽ οὗ μὲν μόνων τῶν ἀναγκαίων, ois πρός τε
A e ~ \ A > 4 ~ 3 > »,
τὸ ὑγιεινῶς καὶ μὴ ἀνελευθέρως ζῆν ἐξ ἀνάγκης
e ~
χρώμεθα, ot δὲ ἀμέτρων καὶ σφόδρα περιττῶν,
A aA ,
ἃ τὰς ὀρέξεις ἀναρρηγνύντα καὶ Tas τοῦ σώματος
A 4 ’ A 4 eZ
δεξαμενὰς πλήθει βαρύνοντα καὶ πιέζοντα μεγάλα
\ A ’ , aA ἐ A
καὶ | παντοδαπὰ τίκτειν νοσήματα φιλεῖ. ot μὲν
“A ~ 3 “-
οὖν ἡδονῆς καὶ ἐπιθυμίας καὶ παθῶν ἰδιῶται
καθάπερ οἱ ἐν ταῖς πόλεσι δημοτικοὶ ἀμισῆ καὶ
> “a ’ ~ . 3 A 3 3
ἀνεπαχθῆ βίον ζῶντες, ἅτε ὀλιγοδεεῖς ὄντες, οὐ
A
ποικίλων Kal περιέργων τὴν τέχνην δέονται
“- 3
ὑπηρετῶν, ἀλλ᾽ ἀποικίλῳ χρωμένων ὑπηρεσίᾳ,
μαγείρων, οἰνοχόων, σιτοποιῶν" οὗ δὲ ἡγεμονίαν
4 ’ ’ 4 A e 4 ~ A
καὶ βασιλείαν νομίζοντες εἶναι τὸ ἡδέως ζῆν καὶ
LS \ A a_>
πάντα καὶ μικρὰ Kal μείζω πρὸς τοῦτ᾽ ἀναφέροντες
1 σιτοποιός ΤΥ. : mss. and Wendland ἀρχισιτοποιός.
α See App. p. 509.

428

ON DRUNKENNESS, 212-216

capable of either giving or receiving the seeds
whence spring the growth that perishes not, and the
base craft he practises is aimed against human life.
He destroys the indestructible and quenches the un-

quenchable ever-abiding lamps of nature. None 213

such does Moses permit to enter the congregation of
God, for he says, ‘‘ He who has lost the organs of
generation ® shall not come into the congregation of
the Lord ’’ (Deut. xxiii. 1). LIT. For what use can he
find in listening to holy words, who can beget no off-
spring of wisdom, when the knife has cut away the
power of faith, and the store of truths which might
best profit human life he cannot keep in his charge ?

Now mankind, as we have seen, has 214

three caterers, the baker, the cup-bearer and the
cook. This is natural enough since we desire the use
and enjoyment of these three things, bread, flesh
and drink. But some desire only the bare necessi-
ties, the use of which is needed to keep life from
being unhealthy and sordid ; while others seek them
in luxurious forms, which excite the cravings of the
appetite, and in extravagant quantities, which oppress
and overload the receptacles of the body, and often

produce grave disorders of every kind. The first of 215

these classes who are not specialists in pleasure or
voluptuousness or passion are like the ordinary
public in a city who live an inoffensive and innocuous
life, who have few wants and therefore do not require
versatile and highly-skilled artists to serve them, but
only those who attempt no more than a plain and
simple form of service, just cooks, cup-bearers and

bakers. But the second class, holding that pleasant 216

living is sovereignty and kingship, and judging all
things great and small by this standard, consider it

429

PHILO

3 A ; 4 A 9
ἀρχιμαγείροις καὶ ἀρχιοινοχόοις καὶ ἀρχισιτο-
ποιοῖς ὑπηρέταις ἀξιοῦσι χρῆσθαι, τουτέστιν ἄκρως
ἐκπεπονηκόσιν ἕκαστον ὦ ὧν ἐπετήδευσαν.

217 τὰ μὲν γὰρ ἀμήτων καὶ μελιπήκτων καὶ ἄλλων

ἀμυθήτων πεμμάτων ποικιλώτατα γένη οὐ μόνον
ταῖς τῆς ὕλης διαφοραῖς, ἀλλὰ καὶ τῷ τρόπῳ τῆς
κατασκευῆς καὶ τοῖς σχήμασι πρὸς οὐ μόνον τὴν
γεύσεως ἀλλὰ καὶ τὴν ὄψεως ἀπάτην περιεργα-
σμένα οἱ περὶ σιτοποιίαν ἄκροι μελετῶσι.

218 τὰ δὲ περὶ ἐξέτασιν οἴνου θᾶττον ἀναδιδομένου

219

καὶ μὴ κεφαλαλγοῦς καὶ τοὐναντίον ἀνθίμου καὶ
εὐωδεστάτου, πολλὴν ἢ 7 ὀλίγην ἀναδεχομένου τὴν
μεθ᾽ ὕδατος κρᾶσιν εἰς σφοδρὸν καὶ σύντονον 7
πρᾷον καὶ ἀνειμένον ἐπιτηδείου πότον᾽ καὶ ὅσα
τοιουτότροπα ἀρχιοινοχόων ἐπιτηδεύματα ἐ ἐπ᾽ αὐτὸ
δὴ τῆς τέχνης ἀφιγμένων τὸ τέλος"

ἰχθύας δὲ καὶ ὄρνεις καὶ τὰ παραπλήσια ποικίλως
ἀρτῦσαι καὶ κατασκευάσαι καὶ ὅσα ἄλλα ὄψα
ἡδῦναι περιττοὶ τὴν ἐπιστήμην εἰσὶν εὐτρεπεῖς
ὀψαρτυταί, μυρία χωρὶς ὧν ἤκουσαν ἢ εἶδον ἄλλ᾽
ἐκ τῆς συνεχοῦς μελέτης καὶ τριβῆς τῶν εἰς
ἁβροδίαιτον καὶ τεθρυμμένον τὸν ἀβίωτον βίον
ἐπινοῆσαι δεινοί.

220 LI. ᾿Αλλὰ γὰρ οὗτοι πάντες ἐδείχθησαν

εὐνοῦχοι, σοφίας ἄγονοι:" πρὸς ὃν δὲ συμβατηρίους
τίθεται σπονδὰς ὁ γαστρὸς βασιλεὺς νοῦς οἶνο-
χόος Hv φίλοινον γὰρ ὑπερφυῶς τὸ ἀνθρώπων
γένος καὶ πρὸς μόνον τοῦτο διαφερόντως ἀκό-
ρεστον, εἴ γε ὕπνου μὲν καὶ ἐδωδῆς καὶ συνουσίας
καὶ τῶν ὁμοίων ἀπλήρωτος οὐδείς, ἀκράτου δὲ
1 mss. ποτὸν (drink), which Adler would retain.
4 See App. p. 509.

430

ON DRUNKENNESS, 216-220

their due to employ chief cooks, chief butlers, chief
bakers, that is those who have worked up to a high
pitch of refinement the arts which they severally
profess. Milk cakes, honey cakes, num- 217
berless other kinds of bakemeats in the greatest
possible variety, elaborately calculated to beguile the
eye as well as the palate, not only with diversities of
material, but also by the way in which the constituents

are proportioned and the shapes in which they appear,
engage the care and attention of the master-hands

in confectionery. As for wine, whether 218
it is such as is quickly digested and leaves no head-
ache, whether on the other hand it has a fine bouquet @
and fragrance, whether it needs a small or great
dilution to fit it for a fierce and heated carousal or a
mild and quiet festivity, these and all such questions
are the study of chief butlers, who have reached the
very summit of their art. Again, the 219
skilful dressing and preparation of fishes, birds and
the like, and the flavouring of other savoury dishes,

is a task readily accomplished by highly scientific
professionals, whose constant drill and practice in
catering for the life, which all its voluptuous luxury
cannot make worth living, has given them the
ingenuity to invent hundreds of other delicacies
besides those which they have seen and heard of.

LIII. Observe that while all these three were 990
shewn to be eunuchs and unable to beget wisdom, it
was the butler with whom the mind, whose kingdom
is the belly, made his compact of peace. For the
passion for wine is extraordinarily strong in mankind,
and is unique in this, that it does not produce satiety.
For whereas everyone is satisfied with a certain
amount of sleep and food and sexual intercourse and

431

PHILO

σχεδὸν ἅπαντες καὶ μάλισθ᾽ οἷς τὸ πρᾶγμα ἀσκεῖται"
22] πιόντες γὰρ ἔτι διψῶσι καὶ ἄρχονται μὲν ἀπὸ τῶν
βραχυτέρων κυάθων, προϊόντες δὲ ταῖς μείζοσιν
οἰνοχόαις ἐγχεῖν παραγγέλλουσιν: ἐπειδὰν «δ᾽»
ἀκροθώρακες γενόμενοι χλιανθῶσιν, οὐκέτι κρατεῖν
ἑαυτῶν δυνάμενοι τὰς οἰνηρύσεις καὶ τὰς ἀμύστεις
καὶ τοὺς κρατῆρας ὅλους προσενεγκάμενοι ἀκράτου
[391] σπῶσιν ἀθρόως, μέχρις av ἢ βαθεῖ ὕπνῳ δαμα-
σθῶσιν 7 τῶν ὄγκων ἀποπληρωθέντων ὑπερβλύσῃ
222 τὸ ἐπεισχεόμενον. ἀλλὰ καὶ τότε ὅμως
ἡ ἄπληστος ἐν αὐτοῖς ὄρεξις ὥσπερ ἔτι λιμώττουσα
μαιμάζει'" “ἐκ γὰρ τῇς ἀμπέλου Σοδόμων ἡ
ἄμπελος αὐτῶν᾽᾽ ἡ φησι Μωυσῆς “" καὶ ἡ κληματὶς
αὐτῶν ἐκ Τ' ομόρρας: ἡ σταφυλὴ αὐτῶν σταφυλὴ
χολῆς, βότρυς πικρίας αὐτοῖς: θυμὸς δρακόντων

ὁ οἶνος αὐτῶν, καὶ θυμὸς ἀσπίδων ἀνίατος.
Σόδομα μέντοι στείρωσις καὶ τύφλωσις ἑρμηνεύεται,
ἀμπέλῳ δὲ καὶ τοῖς ἐξ αὐτῆς γινομένοις ἀπεικάζει
τοὺς οἰνοφλυγίας καὶ λαιμαργίας καὶ τῶν αἰσχίστων
223 ἡδονῶν ἡ ἥττους. ἃ δὲ αἰνίττεται, τοιαῦτ᾽
ἐστίν: εὐφροσύνης μὲν ἀληθοῦς οὐδὲν ἐμπέφυκε
τῇ τοῦ φαύλου ψυχῇ φυτὸν ἅτε οὐχ ὑγιαινούσαις
κεχρημένῃ ῥίζαις, ἀλλὰ ἐ ἐμπεπρησμέναις καὶ τεφρω-
εἰσαις, ὁπότε ἀνθ᾽ ὕδατος τὰς κεραυνίους φλόγας
θεοῦ τὴν κατὰ ἀσεβῶν καλῶς δικάσαντος δίκην
ὁ οὐρανὸς ἀσβέστους ἔνιφεν, ἀκράτορος δὲ ἐπι-
θυμίας τῆς ἐστειρωμένης τὰ καλὰ καὶ πεπηρω-
μένης πρὸς πάντα τὰ θέας ἄξια, ἣ ἣν ἀμπέλῳ παρα-
βέβληκεν, οὐχὶ τῇ καρπῶν ἡμέρων μητρί, ἀλλὰ
ἥτις πικρίας καὶ πονηρίας καὶ πανουργίας ὀργῆς
τε καὶ θυμοῦ καὶ ἀκραχολωτάτων ἠθῶν οἰστικὴ

1 Miss. μαιράζει,

432

ON DRUNKENNESS, 220-223

the like, this is rarely so with strong drink, particu-
larly among practised topers. ‘They drink but do not 221
slake their thirst and, while they begin with smaller
cups, as they advance they call for the wine to be
poured in larger goblets. And when they get mellow
and well warmed, they lose all control of themselves,
and put beakers and cans and whole basins to their
lips and drain them at a draught until either they are
overcome with deep sleep, or the influx of the liquor
fills up the cavities* and overflows. But
even then the insatiable craving within them rages 222
as if it were still starving. “For their vine is
of the vine of Sodom,” as Moses says, “ and their
tendrils of Gomorrah, their grapes are grapes of
gall, a cluster of bitterness to them. Their wine is
the wrath of dragons and the incurable wrath of asps ’
(Deut. xxxii. 32, 88). Sodom is indeed by interpre-
tation bartenhiess and blindness, and Moses here
likens to a vine and its produce those who are under
the thrall of wine-bibbing and gluttony and the basest
of pleasures. His inner meaning is of 238
this kind. No plant of true gladness grows in the
soul of the wicked, since it has no healthy roots, but
such as were burnt to ashes, when God passed well-
deserved sentence upon the impious, and the heavens
rained instead of water the unquenchable flames of
the thunderbolt. In such a soul all that grows is the
lust which is barren of excellence, and blinded to all
that is worthy of its contemplation, and this lust he
compares to a vine ; not that which is the mother of
kindly fruits, but a vine which proves to be the
bearer of bitterness and wickedness and villainy and
wrath and anger and savage moods and tempers, the

@ See App. p. 509.
433

PHILO

γέγονε, δάκνουσα τὴν ψυχὴν ἔχεων Kal ἀσπίδων
τρόπον ἰοβόλων καὶ παντελῶς ἀνίατα.

224 ὧν ἀποτροπὴν εὐχώμεθα γενέσθαι τὸν πάντα ἵλεω
ποτνιώμενοι θεόν, ἵνα καὶ τὴν ἀγρίαν ταύτην
ἄμπελον διολέσῃ καὶ τοῖς εὐνούχοις καὶ πᾶσιν
ἀγόνοις ἀρετῆς ἀΐδιον ᾿Ψηφίσηται φυγήν, ἀντὶ δὲ
τούτων ἥμερα μὲν ταῖς ψυχαῖς ἡμῶν δένδρα τὰ
παιδείας ὀρθῆς ἐμφυτεύσῃ, γενναίους δὲ καὶ ἄρρενας
ὡς ἀληθῶς καρποὺς καὶ λόγους χαρίσηται δυνα-
μένους μὲν σπείρειν καλὰς πράξεις, δυναμένους δὲ
συναύξειν ἀρετάς, ἱκανοὺς δὲ τὴν εὐδαιμονίας
ἅπασαν συνέχειν καὶ διαφυλάττειν εἰς ἀεὶ συγγένειαν.

484,

ON DRUNKENNESS, 223-224

vine which stings the soul like vipers and venomous
asps, and that sting none can cure. Let 224
us pray that these may be averted, and implore the
all-merciful God to destroy this wild vine and decree
eternal banishment to the eunuchs and all those who
do not beget virtue, and that while in their stead He
plants in the garden of our souls the trees of right
instruction, He may grant us fruits of genuine worth
and true virility, and powers of reason, capable of
begetting good actions and also of bringing the
virtues to their fullness, gifted too with the strength
to bind together and keep safe for ever all that is akin
to real happiness.

435

ON THE PRAYERS AND CURSES
UTTERED BY NOAH WHEN
HE BECAME SOBER

(DE SOBRIETATE)

ANALYTICAL INTRODUCTION

In this short treatise Philo concludes his discussion
of Gen. ix. 20-27, which describe Noah’s husbandry,
vine-planting, drinking the wine, intoxication and
nakedness, return to sobriety, and cursing or blessing
his children. The verses here treated (24-27) run
as follows :

I. (sections 1-20 of this treatise) And Noah returned
to soberness from the wine and knew what his younger
son had done to him.

IJ. (30-50) And he said, “Cursed be Canaan; a
servant and bondman shall he be to his brethren.”

III. (51-58) And he said, “‘ Blessed be the Lord
God of Shem; and Canaan shall be a servant, a
bondman of him.”’

IV. (59-end) And he said, ““ May God widen for
Japhet, and let him dwell in the houses of Shem and
let Canaan become his servant.”

I. This raises two points, the meaning of ‘‘ becom-
ing sober ’’ and that of the “ younger son.” The
former is treated briefly. Sobriety is conceived of
mainly as sobriety of soul, which takes the same
place in the soul as clear vision in the body, and thus
provides it with thoughts which in their turn lead to
good actions (1-5).

The word “ younger ”’ starts Philo on a discussion
of the use made in the Pentateuch of words literally

438

ON SOBRIETY

denoting age, to shew moral relations. Ham is
‘‘ younger ”’ because his unfilial and indecent action
proved his spirit of (youthful)? rebelliousness
(vewreporrotia.) (6). And so Ishmael is called a
‘*‘ child ”’ when, as a little calculation will shew, he
was twenty years old, because as a type of the falsely
wise or sophist, he is, compared with the wise Isaac,
a mere child (7-9). So too Moses calls the rebellious
Israelites ‘‘ blameworthy children ” (10-11). Rachel
(bodily beauty) is called younger than Leah (beauty
of soul) (12). Joseph’s “ youth”’ in the moral sense
is shewn by his staying in Egypt (the body) and his
association with his illegitimate brethren (12-15).
Conversely the wise Abraham is called the “ elder,”
though the history represents him as less long-lived
than his ancestors (16-18). The elders Moses is
directed to choose mean those whose sterling worth
he has proved (19-20). In particular the enactment
forbidding the disinheritance of the firstborn son of
the hated wife in favour of the younger son of the
beloved wife, which gave rise to the long allegory of
De Sacrificiits, 19-44 is audaciously pressed into
service. As in De Sacrificus the beloved wife is
Pleasure, the hated Virtue, but as Moses mentioned
the parenthood of Pleasure first, her child is first-
born in point of time and the name only belongs to
the child of virtue in consideration of his moral
superiority (21-26). So the younger in age Jacob
takes the birthright from the elder Esau, and Jacob
sets Ephraim who represents the faculty of memory,
which comes later and is therefore younger, above
Manasseh, who represents the more childish faculty
of recollection, which is earlier and therefore older

@ See note on 8 6.
VOL. III P 439

. PHILO

(27-29). This division ends with a statement of the
justice of cursing the “ younger ”’ (30).

II. But why did Noah curse Ham’s son Canaan,
against whom nothing is alleged, instead of Ham ?
(31-33). Because while Ham is evil potential or “ in
rest,” Canaan is evil active or “in motion.” To
understand this we must consider these terms “ rest ”
and “motion” with their respective congeners,
“habit ”’ or “faculty” (ἕξις) and “ activity’ (33-
34). Now every workman or artist is called by such
a name, even when he is not making anything,
because he still has the faculty. But it is only when
he is actually plying his trade or art that he incurs
praise or blame (35-37). So too in the moral sphere.
The possessor of good or bad qualities may have no
opportunity for displaying them, but the qualities
are still there (38-43). Ham means “ heat, ” 4.e.
the latent disease in the soul, Canaan means “ toss-
ing,’ which represents the same in active motion.
As no ruler punishes qualities till they actually pro-
duce crimes, Canaan properly incurs the curse,
though, as one passes into the other, one may say
that Ham is cursed through Canaan (44-47). Actual
sin is the child of potential sin, and this is the real
meaning of “ visiting the sins of the fathers upon the
children ’ (48). The same lesson is taught by the
law of leprosy that only when the “ bright spot ”
ceases to be stationary does the man become un-
clean (49), and also by God’s word to Cain, ‘ thou
-hast sinned, be still ᾿᾿ (50).

III. The prayer for Shem speaks of the “ Lord,
the God of Shem.” Shem is “the good”’ in its
generic not in any of its special forms, and therefore
to assert that God is Shem’s God is to put the good

44.0

ON SOBRIETY

man on a level with God's work, the Universe (51-54).
And since “‘ God” indicates the loving side of the
Divine Nature, to say that the Lord is ‘ Shem’s
God ”’ is to say that, like Abraham, he is God’s
friend (55). And here Philo, adapting the well-
known Stoic paradox, lays down that such a one
alone is noble, rich, king and free (56-57). Finally
the word “ blessed ”’ applied to God means that he
who is thus blest can only repay God by blessing
Him (58).

IV. In interpreting the prayer for Japhet Philo
passes for a moment into one of his less austere
moods. He suggests that the word “ widen ”’ means
that Japhet may find good not only in the morally
beautiful (τὸ καλόν) but in the “ preferable indiffer-
ents’ of the Stoics, bodily and external advantages
(59-61). As to the last half, “let him dwell in the
houses of Shem,” the “him” may be God (Philo
ignores the fact that in this case it could not be a
prayer for Japhet), for God’s fitting dwelling is in
the good man’s soul in the sense that it is especially
under His care (62-64). And so in the literal
narrative Shem is very properly represented as the
ancestor of the Twelve Tribes who are called God’s
‘palace ” (65-66). If ‘‘ him ”’ is Japhet we may sec
a correction of the prayer for his “‘ widening,” a
prayer that though for a time he may find good
elsewhere, his final home may be the excellence of
the soul (67-68). The treatise concludes with a few
lines on “‘ Canaan shall be their servant.”” The fool
is indeed the slave of the virtues, if possible, for his
reformation and emancipation, if otherwise, for
chastisement (69).

441]

ΠΕΡῚ QN ΝΗΨΑΣ O NOE EYXETAI
KAI KATAPATAI

1 rr N 4 Ἁ aA e 4 9 “~ 4
[392] ἰ. Ta περὶ μέθης καὶ τῆς ἑπομένης αὐτῇ yupvo-
τητος εἰρημένα τῷ νομοθέτῃ διεξεληλυθότες πρό-
τερον ἀρξώμεθα τοῖς λεχθεῖσι τὸν ἑξῆς προσαρμότ-
τειν λόγον: περίεστι τοίνυν ἐν τοῖς χρησμοῖς
9 ’ 4 «5» , \ ~ > \ ~ ”
ἀκόλουθα τάδε" “ ἐξένηψε δὲ Νῶε ἀπὸ τοῦ οἴνου
A A ~
καὶ ἔγνω ὅσα ἐποίησεν αὐτῷ ὁ vids αὐτοῦ ὁ vew-
2 τερος.᾿ τὸ νήφειν οὐ μόνον ψυχαῖς ἀλλὰ καὶ
σώμασιν ὠφελιμώτατον ἀνωμολόγηται" τάς τε γὰρ
9 ~ > a
ἐξ ἀμέτρου πλησμονῆς γινομένας νόσους ἀπωθεῖται
καὶ τὰς αἰσθήσεις πρὸς ἄκρας ὀξύτητας ἀκονᾷ καὶ
ὅλα μέντοι τὰ σώματα οὐκ ἐᾷ βαρυνόμενα πίπτειν,
3 > 9 / \ 9? ’ \ ‘ Ἁ 9 ’ὔ
ἀλλ᾽ ἐξαίρει καὶ ἐπικουφίζει καὶ πρὸς τὰς οἰκείους
ἐνεργείας ἀνακαλεῖ πᾶσι τοῖς μέρεσιν ἑτοιμότητα
ἐντίκτον: καὶ συνόλως ὅσων δημιουργὸς κακῶν ἡ
4 , wv A 9 θῶ \ tA
μέθη, τοσούτων ἔμπαλιν ἀγαθῶν τὸ νηφάλιον.
3 ὁπότ᾽ οὖν Kal σώμασιν, ols ἡ οἴνου
4 9 aA 4 A , 9 \
πόσις οἰκεῖον, λυσιτελέστατον τὸ νήφειν, οὐ πολὺ
μᾶλλον ψυχαῖς, ὦ ὧν φθαρτὴ τροφὴ πᾶσα ἀλλότριον ;
νηφούσης γὰρ διανοίας τί τῶν παρὰ ἀνθρώποις
μεγαλειότερον; τίς δόξα; τίς πλοῦτος; τίς δυνα-

@ See Introduction to De Ebr. p. 309, note 6,
442

ON THE PRAYERS AND CURSES
UTTERED BY NOAH WHEN HE
BECAME SOBER

I. Having in the foregoing pages dealt fully with the 1
words of the lawgiver on drunkenness and the
nakedness which followed it, let us proceed to carry
on the thread of our discussion by treating of the
topic which comes next in order, “‘ And Noah
returned to soberness from the wine and knew what
his younger son had done to him ” (Gen. ix. 24).
We are all agreed that soberness is most profitable 2
not only to souls but to bodies. For it repels the
diseases which arise from excessive self-indulgence ;
it sharpens the senses to their utmost acuteness and
acts indeed upon the whole of our bodies by en-
gendering readiness in every part and thus prevents
them from succumbing in weariness, and lifts them
up and relieves them and recalls them to their proper
activities. In fact, every evil which has drunken-
ness for its author has its counterpart in some good
which is produced by soberness. Since 3
then sobriety is a source of the greatest profit to our
bodies, to which the use of wine is a natural practice, |
how much more is it profitable to our souls, which
have no relation to any perishable food? What
human gift or possession is greater than a sober
understanding ? What form of glory—or of wealth

443

PHILO

’ ’ 9 ’ ’ ΄- / Lid 4

στεία; Tis ἰσχύς; τί τῶν πάντων ὅσα θαυμάζεται;

’ ’ \ aA 3, Φ 9 “A > «©
φέρε μόνον τὸ ψυχῆς ὄμμα ὅλον ἰσχῦσαι δι᾿ ὅλων

A a e ~
διοιχθῆναι καὶ μηδὲν οἷα ὑπὸ ῥεύματος συγχυθῆναι
μέρος ἢ καταμῦσαι" τότε γὰρ μάλιστα ὀξυωπῆσαν,
σύνεσιν καὶ φρόνησιν αὐτὴν ἐμβλέπον, τοῖς νοητοῖς |
[393] ἀγάλμασιν ἐντεύξεται, ὧν ἡ θέα ψυχαγωγοῦσα πρὸς

οὐδὲν ἔτι τῶν αἰσθητῶν ἀπονεύειν ἐάσει.

4 καὶ τί θαυμάζομεν, εἰ τῷ νηφαλίῳ τῆς ψυχῆς καὶ
. βλέποντι ὀξυωπέστατα τῶν γένεσιν λαχόντων
μηδέν ἐστιν ἰσότιμον; καὶ γὰρ ot τοῦ σώματος
3 N \ \ 9 A ~ A Y
ὀφθαλμοὶ Kat τὸ αἰσθητὸν φῶς περιττῶς πρὸς
ἡμῶν πάντων τετίμηται" πολλοὶ γοῦν τῶν τὰς

3 9 ’ὔ \ A on e ’
ὄψεις ἀποβαλόντων καὶ τὸ ζῆν ἑκουσίως προσαπ-
\
ἔβαλον κουφότερον κακὸν πηρώσεως θάνατον εἶναι
5 δικάσαντες ἑαυτοῖς. ὅσῳ τοίνυν ψυχὴ σώματος
κρείττων, τοσούτῳ καὶ νοῦς ὀφθαλμῶν ἀμείνων.
ὃς εἴπερ ἀπήμων εἴη καὶ ἀζήμιος πρὸς μηδενὸς
τῶν μέθην παράφορον ἐργαζομένων ἀδικημάτων
4 “A ’ὔ Φ \. 9 4 4
ἢ παθῶν πιεσθείς, ὕπνῳ μὲν ἀποτάξεται λήθην
καὶ ὄκνον ἐμποιοῦντι τῶν πρακτέων, ἐγρήγορσιν
N 9 4 δ A ’ 2 4 9
δὲ ἀσπασάμενος πρὸς τὰ θέας ἄξια πάντα ὀξυ-
δορκήσει, μνήμαις μὲν ὑποβαλλούσαις ἐγειρόμενος,
πράξεσι δὲ τοῖς γνωσθεῖσιν ἑπομέναις χρώμενος.
“A \ Ἁ ᾽ὔ 4 ’ 3
6 Il. Τοῦ μὲν δὴ νήφοντος κατάστασίς ἐστι
V4 {ΠῚ ’ὔ a) 3 Ψ a 66 ς, 2) 3
τοιαύτη. ““ νεώτερον ᾿᾿ δ᾽ ὅταν φῇ “υἱόν, οὐχ
e / 3“, 3 , ’ὔ \ 9
ἡλικίας ὄνομα ἀναγράφει, νεωτεροποιίαν δὲ ἀγα-

444.

ON SOBRIETY, 3-6

or of political power—or bodily strength—or what
among: all the objects of human admiration, if only
we may assume that the soul’s eye is nowhere suffused
as by rheum or closed, but is able to open itself fully
and completely ? For at such times when with
clarity of vision it gazes upon good sense and prudence
in their true selves, it will have within its ken those
ideal forms which are intelligible only to the mind,
and in the contemplation of these will find a spell
which will not suffer it to turn aside any more to
aught of the objects of sense. And why should 4
we wonder that sobriety and clear-sightedness in the
soul is of higher worth than anything whose lot is
cast among things created, for the bodily eyes and
the light which our senses perceive are valued above
measure by us all? We know indeed that many
who have lost their eyes have lost their lives as well
by their own free action, because they judged that
death was a lighter evil to them than blindness.
Well then, the mind has the same superiority to the 5
eyes, as the soul has to the body. And if the mind
be safe and unimpaired, free from the oppression of
the iniquities or passions which produce the frenzy
of drunkenness, it will renounce the slumber which
makes us forget and shrink from the call of duty and
welcoming wakefulness will gaze clear-eyed on all
that is worthy of contemplation. The suggestions
of memory will arouse it to decision and the actions
to which these decisions lead will become its employ-
ment.
II. Such then is the condition of the sober. But 6
when Moses speaks of the “ younger son,” the
words do not denote any particular degree of age,
but suggest the tendency of the temperament which

445

PHILO

πῶντος ἐμφαίνει τρόπου διάθεσιν. ἐπεὶ πῶς ἂν ἢ
τὰ ἀθέατα κατιδεῖν παρὰ νόμον καὶ δίκην. ἐβιάσατο 7
ἐκλαλῆσαι τὰ ὀφείλοντα ἡσυχάζεσθαι ἢ εἰς τοὐμ-
φανὲς προενεγκεῖν τὰ δυνάμενα οἴκοι συσκιάζε-
σθαι καὶ τοὺς ψυχῆς ὅρους μὴ ὑπερβαίνειν, εἰ μὴ
νεωτέρων πραγμάτων ἥπτετο γελῶν τὰ ἑτέροις
συμπίπτοντα, δέον ἐπιστένειν καὶ μὴ χλευάζειν ἐφ᾽
οἷς εἰκὸς ἦν καὶ εὐλαβούμενον τὸ μέλλον σκυθρω-
πάζειν; πολλαχοῦ μέντοι τῆς νομο-
θεσίας καὶ τοὺς ἡλικίᾳ προήκοντας νέους καὶ τοὺς
μηδέπω γεγηρακότας ἔμπαλιν ὀνομάζει πρεσβυτέ-
ρους, οὐκ εἰς πολυετίαν «καὶ made aed ἀφορῶν
ἢ βραχὺν καὶ μήκιστον χρόνον, ἀλλ᾽ ς ψυχῆς
8 δυνάμεις κινουμένης εὖ τε καὶ χεῖρον" πὸ γοῦν
᾿Ισμαὴλ᾽ εἰκοσαετίαν ἤδη που βεβιωκότα σχεδὸν
κατὰ τὴν πρὸς τὸν ἐν ἀρεταῖς τέλειον ᾿Ισαὰκ
σύγκρισιν ὀνομάζει παιδίον: ‘‘ ἔλαβε ᾿᾿ γάρ φησιν
ἄρτους καὶ ἀσκὸν ὕδατος καὶ ἔδωκεν ᾿ Ἄγαρ, καὶ
ἐπέθηκεν ἐπὶ τὸν ὦμον καὶ τὸ παιδίον, ἡνίκα
αὐτοὺς οἴκοθεν ᾿Αβραὰμ ἐξέπεμψε, κ αἱ πάλιν

, ἔρρ upe TO παιδίον ὑποκάτω μιᾶς ὀλάτης,᾿" καὶ
“οὐ μὴ ἴδω τὸν θάνατον τοῦ matdiov’’* καίτοι πρὸ
μὲν τῆς γενέσεως Ἰσαὰκ τρισκαίδεκα γεγονὼς
ἐτῶν ᾿Ισμαὴλ περιτέτμηται, περὶ δὲ τὴν ἑπταέτιν
λον παυσαμένου τῆς ἐν γάλακτι τροφῆς ἐ ἐκείνου

ᾧ τὴν ἐν παιδιαῖς ἐ ἰσότητα φέρεσθαι νόθος γνησίῳ

[394] 1] φυγαδεύεται σὺν τῇ τεκούσῃ. ἀλλ᾽ ὅμως παιδίον

α Philo reads into νεωτεροποιία, in which νεώτερο- means
** innovation,”’ the idea of νεώτερος, ** younger.’

> βιάζεσθαι followed by the inf. is used by Philo in the
sense of “ to do a thing violently,”’ cf. note on De Ebr. 143.

4.4.6

ON SOBRIETY, 6-9

loves rebelliousness and defiance.* For how could
Ham thus roughly ® defying custom and right have
looked where he should not look, or how could he
loudly proclaim what ought to be passed in silence,
or expose to public view what might well be hidden
in the secrecy of the home and never pass the bound-
aries of his inward thoughts, if he had not set his
hand to deeds of defiance, if he had not mocked at
the troubles of another, when he should rather
bewail, instead of jeering at sights which call for the
gloomy face that dreads the worse to come?

Often indeed does Moses in his laws give the name of 7
the “‘ younger ”’ to those who are advanced in years,
and the name of “‘elders’”’ on the other hand to
those who have not yet reached old age, for he does
not consider whether the years of men are many or
few, or whether a period of time is short or long, but
he looks to the faculties of the soul whether its move-
ments are good or ill. Accordingly when Ishmael 8
had apparently lived about twenty years, Moses
calls him a child by comparison with Isaac, who is
full grown in virtues. For we read that when
Abraham sent Hagar and Ishmael from his home,
“he took loaves and a skin of water, and gave them
to Hagar and put also the ‘ child ’ on her shoulder,”’
and again “ she cast down the ‘ child ’ under a single
pine,’ and “I will not see the death of the ‘ child’”’
(Gen. xxi. 14-16). And yet Ishmael was circum-
cised at the age of thirteen years, before the birth of
Isaac, and when the latter at about the age of seven
ceased to be fed with milk, we find Ishmael banished
with his mother, because he, the bastard, claimed to
play on equal terms with the true-born. Still allg
the same, grown up as he was, he is called a child,

VOL. 111 P2 44

PHILO

/ a ” a ς \ > ,
νεανίας ὧν ἤδη καλεῖται 6 σοφιστὴς ἀντεξεταζό-
μενος σοφῷ: σοφίαν μὲν γὰρ ᾿Ισαάκ, σοφιστείαν

\ 9
δὲ ᾿Ισμαὴλ κεκλήρωται, ὡς, ἐπειδὰν ἑκάτερον
χαρακτηρίζωμεν, ἐν τοῖς ἰδίᾳ λόγοις ἐπιδείκνυμεν.
“ \ ~ \
ov yap ἔχει λόγον κομιδῇ νήπιον παιδίον πρὸς
, ~ \
ἄνδρα τέλειον, τοῦτον Kal σοφιστὴς πρὸς σοφὸν Kat
τὰ ἐγκύκλια τῶν μαθημάτων πρὸς τὰς ἐν ἀρεταῖς
9 ’ὔ \ 93 ? ~ , ,
10 ἐπιστήμας. III. καὶ ἐν φδῇ μέντοι μεί-
ζονι τὸν λεὼν ἅπαντα, ὁπότε νεωτερίζοι, τὸ τῆς
ἄφρονος καὶ νηπίας ὄνομα ἡλικίας, τέκνα, καλεῖ:
‘ δίκαιος ᾿᾿ γάρ φησι “᾿ καὶ ὅσιος 6 κύριος" ἥμαρτον
οὐκ αὐτῷ τέκνα μωμητά; γενεὰ σκολιὰ καὶ δι-
εστραμμένη, ταῦτα κυρίῳ ἀνταποδίδοτε; οὕτως λαὸς
“ 3 ~
11 μωρὸς καὶ οὐχὶ σοφός; ” οὐκοῦν τέκνα ἐναργῶς
ὠνόμακε τοὺς μώμους ἔχοντας ἄνδρας ἐν ψυχῇ καὶ
3
μωρίᾳ καὶ ἀνοίᾳ τὰ πολλὰ σφαλλομένους ἐν ταῖς
3 9
κατὰ τὸν ὀρθὸν βίον πράξεσιν, οὐκ εἰς τὰς ἐν παισὶ
. ἢ) ς ’ > ’ > 93 9 Ἁ “- ’
σώματος ἡλικίας ἀπιδών, ἀλλ᾽ εἰς τὸ τῆς διανοίας
3 4 \ ‘ > V4 “-Ἠ
ἀλόγιστον καὶ πρὸς ἀλήθειαν βρεφῶδες.
4 4 λέ VA e ’ 9 ’
12 οὕτως μέντοι καὶ “Ραχήλ, ἡ σώματος εὐμορφία,
νεωτέρα Λείας, τοῦ κατὰ ψυχὴν κάλλους, ἀνα-
γράφεται: ἡ μὲν γὰρ θνητή, τὸ δ᾽ ἐστὶν ἀθάνατον,
καὶ ὅσα “μέντοι τίμια πρὸς αἴσθησιν, ἑνὸς μόνου
τοῦ κατὰ ψυχὴν κάλλους ἀτελέστερα.
@ 9 χε nn Σ» \ , \ ,
οἷς ἀκολουθεῖ Kat τὸν ᾿Ιωσὴφ νέον τε Kai νεώτατον
αἰεὶ λέγεσθαι" καὶ γάρ, ὅταν ἐπιστατῇ τῆς ποίμνης
μετὰ τῶν νόθων ἀδελφῶν, νέος προσαγορεύεται,
καὶ ὅταν εὔχηται ὃ πατὴρ αὐτῷ φησίν" “ υἱὸς

« Exod. xv. being the “‘ lesser song ’’ of Moses; οἱ De Plant.
59. ὃ See App. p. 510.

448

ON SOBRIETY, 9-12

thus marking the contrast between the sophist and
the sage. For wisdom is Isaac’s inheritance and
sophistry Ishmael’s, as we propose to shew in the
special treatise, when we deal with the character-
istics of the two. For the mere infant bears the same
relation to the full-grown man as the sophist does to
the sage, or the school subjects to the sciences which
deal with virtues. III. And indeed in the
Greater Song,* he calls the whole people when they
shew a rebellious spirit, by the name which belongs
to the age of folly and babyhood, that is ‘“ bairns.”
‘The Lord is just and holy,” he says; ‘‘ have not the
blameworthy bairns sinned against him? a crooked
and perverse generation, is it thus that ye requite
the Lord? Are ye a people thus foolish and not
wise ?”’ (Deut. xxxii. 4-6). We see clearly that he has
given the name of “ bairns ”’ or “ children ” to men
within whose souls are grounds for blame, men who
so often fall through folly and senselessness and fail
to do what the upright life requires. And in this
he had no thought of literal age in the sense in which
we use it of the bodies of the young, but of their
truly ‘infantine lack of a reasonable understanding.
Thus Rachel, who is comeliness of the
body, is described as younger than Leah, that is
beauty of soul. For the former is mortal, the latter
immortal, and indeed all the things that are precious
to the senses are inferior in perfection to beauty of
soul,® though they are many and it but one.
It is in accordance with this that Joseph is always
called the young and youngest. For when he is
keeping the flock with his bastard brothers,® he is
spoken of as young (Gen. xxxvii. 2), and when his
father prays for him he says, “my youngest son,

449

11

12

13

14

15

[395]

16

PHILO

ηὐξημένος νεώτατος πρὸς μὲ ἀνάστρεψον.᾽᾽ οὗτος
δέ ἐστιν ὃ τῆς περὶ τὸ σῶμα ἁπάσης ὑπέρμαχος
δυνάμεως καὶ ὁ τῆς τῶν ἐκτὸς ἀφθονίας ἀκολά-
κευτος ἑταῖρος, ὁ «τὸ» τῆς πρεσβυτέρας ψυχῆς
πρεσβύτερον καὶ τιμιώτερον ἀγαθὸν μήπω τέλειον
εὑρημένος. εἰ γὰρ εὕρητο, κἂν ὅλην Αἴγυπτον
ἀμεταστρεπτὶ εύγων ᾧχετο' νυνὶ δὲ ἐπὶ τῷ
τρέφειν αὐτὴν καὶ τιθηνοκομεῖν μάλιστα σεμνύ-
νεται, ἧς τὸ μάχιμον καὶ ἡγεμονεῦον ὅταν ἴδῃ ὁ
ὁρῶν ᾿καταπεποντωμένον καὶ διεφθαρμένον, ὕμνον
εἰς τὸν θεὸν ᾷδει. νέος μὲν οὖν τρόπος ὁ μήπω
δυνάμενος μετὰ τῶν γνησίων ἀδελφῶν" ποιμαΐίνειν,
τὸ δ᾽ ἐστὶ τῆς κατὰ ψυχὴν ἀλόγου φύσεως ἄρχειν
τε καὶ ἐπιτροπεύειν, ἀλλ᾽ ἔτι μετὰ τῶν «νόθων, οἷς
τῶν» ἀγαθῶν τὰ δοκήσει" πρὸ τῶν γνησίων καὶ τῷ
εἷναι παραριθμουμένων τετίμηται. νεώτατος δέ,
κἂν ἐπίδοσιν καὶ αὔξησιν πρὸς τὸ ἄμεινον λάβῃ,
παρὰ τῷ τελείῳ νενόμισται μόνον ἀγαθὸν ἡγουμένῳ
τὸ καλόν: οὗ χάριν προτρέπων φησί" “᾿ πρὸς μὲ
ἀνάστρεψον, ἴσον τῷ πρεσβυτέρας γνώμης ὀρέχ-
θητι, μὴ πάντα νεωτέριζε, ἤδη ποτὲ τὴν ἀρετὴν
αὐτὴν μόνην στέρξον, μὴ καθάπερ παῖς ἄφρων τῇ
τῶν τυχηρῶν λαμπρότητι περιαυγαζόμενος ἀπάτης
καὶ ψευδοῦς δόξης ἀναπίμπλασο.

IV. Ὡς μὲν τοίνυν πολλαχοῦ νέον οὐκ εἰς τὴν

1 MSS. ἀρετῶν or εὑρετῶν : Adler Suggests ἀρετῆς υἱῶν.

2 Wendland reads for the μετὰ τῶν ἀγαθῶν τὰ δοκήσει of
the mss. μετὰ τῶν νόθων <ols> τὰ δοκήσει and inserts ἀγαθῶν
after παραριθμουμένων, producing the same meaning as the
text here printed (after Adler), but with less transcriptional
probability.

480, with slight differences, the xxx. The Hebrew is
entirely different.

450

ON SOBRIETY, 12-16

though grown, return to me” (Gen. xlix. 22).¢
Now Joseph is the champion of bodily ability of 13
every kind, and the staunch and sincere henchman
of abundance in external things, but the treasure
which ranks in value and seniority above these, the
seniority of the soul, he has never yet gained in its
fullness. For if he had gained it, he would have fled
quite away from the length and breadth of Egypt,
and never turned to look back. But as it is, he finds
his chief glory in cherishing and fostering it—this
Egypt over which the Man of Vision sings his hymn
of triumph to God when he sees its fighters and its
leaders sunk in the sea and sent to perdition. The 14
‘young ” disposition, then, is one which cannot as
yet play the part of shepherd with its true-born
brothers, that is, rule and keep guard over the un-
reasoning element in the soul, but still consorts with
the base-born, who honour as goods such things as
are good in appearance rather than the genuine
goods which are reckoned as belonging to true
existence. And ‘ youngest ” too this youth is held 15
to be, even though he has received improvement and
growth to something better,? when compared with
the perfect or full-grown mind which holds moral
beauty to be the only good. And therefore Jacob
uses words of exhortation : “return to me,” he says,
that is, desire the older way of thinking. Let not
your spirit in all things be the spirit of restless youth.
The time is come that you should love virtue for its
own sake only. Do not like a foolish boy be dazzled
by the brightness of fortune’s gifts and fill yourself
with deceit and false opinion.

IV. We have shewn, then, that it is Moses’ wont 16

ὃ These words interpret the ηὐξημένος of the quotation.
45.1

PHILO

σώματος ἀκμήν, ἀλλ᾽ εἰς τὴν ψυχῆς νεωτεροποιίαν
ἀφορῶν εἴωθε καλεῖν, ἐπιδέδεικται. ws δὲ καὶ
πρεσβύτερον οὐ τὸν γήρᾳ κατεσχημένον, ἀλλὰ τὸν
17 γέρως καὶ τιμῆς ἄξιον ὀνομάζει, δηλώσομεν. τίς
4
οὖν ἀγνοεῖ τῶν ἐντετυχηκότων ταῖς ἱερωτάταις
βίβλοις, ὅτι σχεδὸν τῶν προγόνων ἕαυτοῦ πάντων
6 σοφὸς ᾿Αβραὰμ ὀλιγοχρονιώτατος εἰσάγεται;
κἀκείνων μέν, οἶμαι, οἵ μακροβιώτατοι γεγόνασιν,
οὐδὲ εἷς, οὑτοσὶ δὲ ͵, ἀναγέγραπται πρεσβύτερος"
φασὶ γοῦν οἱ χρησμοΐ, ὅτι ᾿Αβραὰμ ἢ ἦν πρεσβύ-
TEpos προβεβηκὼς καὶ κύριος εὐλόγησε τὸν
18 ᾿Αβραὰμ κατὰ πάντα.᾽᾽ τοῦτό μοι δοκεῖ τὸ προ-
κείμενον αἰτίας ἀπόδοσις εἶναι, δι᾽ ἣν πρεσβύ-
τερος ἐλέχθη ὁ σοφός" ἐπιφροσύνῃ γὰρ θεοῦ τὸ
λογικὸν τῆς ψυχῆς μέρος ὅταν εὖ διατεθῇ καὶ μὴ
καθ᾽ ἕν εἶδος ἀλλὰ κατὰ πάσας τὰς ἐπιβολὰς
εὐλογιστῇ, πρεσβυτέρᾳ χρώμενον γνώμῃ καὶ αὐτὸ
19 δήπου πρεσ ὑτερόν ἐστιν. οὕτως καὶ
τοὺς συνέδρους τοῦ θεοφιλοῦς τὸν δέκα' ἑβδομάδων
ἀριθμὸν εἰληχότας πρεσβυτέρους ὀνομάζειν ἔθος:
λέγεται. yap “᾿ συνάγαγέ μοι ἑβδομήκοντα ἄνδρας
ἀπὸ τῶν πρεσβυτέρων ᾿Ισραήλ, οὗς αὐτὸς σὺ
20 οἷδας ὅτι οὗτοί εἰσι πρεσβύτεροι. οὐκοῦν οὐ
τοὺς ὑπὸ τῶν τυχόντων γέροντας νομιζομένους ὡς
ἱεροφάντας, ἀλλ᾽ ovs 6 σοφὸς οἷδε μόνος, τῆς τῶν

1 mss. ἕνδεκα.

« There is a play here on γῆρας and γέρας. If it is worth
keeping, we might translate “ by advance of years—of
advance in honour.” Cf. Quis Rer. Div. Her. 291, where
γῆρας is said to be τὸ γέρως ἀδελφὸν καὶ παρώνυμον.

> See App. p. 510.
¢ The sense would be clearer without ws ἱεροφάντας,

452

ON SOBRIETY, 16-20

in many places to call a person young, thinking not of
his bodily vigour, but only of his soul, and the spirit
of rebelliousness which it displays. And now we
will go on to shew that he applies the name of elder
not to one who is bowed down with old age, but to.
one who is worthy of precedence® and honour.
Everyone who is versed in the sacred books knows
that the wise Abraham is represented as more short-
lived than almost all his forefathers. And yet, I
think, to not a single one of these, long though their
span of life beyond comparison was, is the term elder
applied, but only to Abraham. This is seen by the
words of the oracles, “‘ Abraham was an elder ad-
vanced in years, and God blessed him in everything ”’
(Gen. xxiv. 1). The phrase thus set before us ὃ seems
to me to be an explanation of the reason why the
Sage is called elder. For when through the watchful
care of God the rational part of the soul is brought
into a good condition and reasons rightly not merely
in one direction, but wherever it applies itself, the

thoughts which it thinks are “ older ” and itself must Ὁ

needs be older also. Thus too it is Moses’
way to give the name of “ elder ”’ to those counsellors
of the God-beloved, whose apportioned number was
that of seven times ten. For we find “ gather to
me seventy men from the elders of Israel, whom thou
thyself knowest that these are elders’ (Numb. xi.
16). We see then that not the men of senior age,
whom the common herd regard as initiators to the
holy mysteries,¢ but those whom the Sage alone
knows were held worthy by God of the title of

As it stands, it must mean that the common opinion looks
upon the old in age as the proper persons for such high
functions. But νομέζειν ws is a rare construction.

453

21

[396]

PHILO

πρεσβυτέρων ἠξίωσε προσρήσεως" οὗς μὲν γὰρ ἂν
οὗτος ἀποδοκιμάσῃ καθάπερ ἀργυραμοιβὸς ἀγαθὸς
ἐκ τοῦ τῆς ἀρετῆς νομίσματος, κεκι δηλευμένοι
νεωτεροποιοὺ τὰς ψυχὰς ἅπαντες: ots δ᾽ ἂν
γνωρίμους ἐθελήσῃ ποιήσασθαι, δόκιμοί τε καὶ τὸ
φρόνημα πρεσβύτεροι κατὰ τὸ ἀναγκαῖόν εἰσιν.
; ἑνὶ μέντοι νόμου διατάγματι τοῖς
ἀκούειν ἐπισταμένοις ἑκάτερον ὧν εἶπον ἐναργέ-
στερον φανεῖται δεδηλωκώς:" “᾿ ἐὰν γὰρ γένωνται
φησίν “ ἀνθρώπῳ δύο γυναῖκες, ἠγαπημένη καὶ
μισουμένη, καὶ τέκωσιν αὐτῷ ἡ ἠγαπημένη καὶ ἡ
μισουμένη, καὶ γένηται υἱὸς πρωτότοκος τῆς
μισουμένης, ἣ ἂν ἡμέρᾳ κληροδοτῇ τοῖς υἱοῖς τὰ
ὑπάρχοντα, οὐ δυνήσεται πρωτοτοκεῦσαι τῷ υἱῷ
τῆς ἠγαπημένης ὑπεριδὼν τὸν υἱὸν τῆς μισουμένης
τὸν πρωτότοκον' ἀλλὰ τὸν πρωτότοκον υἱὸν τῆς
μισουμένης ἐπιγνώσεται, δοῦναι αὐτῷ διπλᾶ ἀπὸ
πάντων ὧν ἐὰν εὑρεθῇ αὐτῷ, ὅτι οὗτός ἐστιν ἀρχὴ
τέκνων αὐτοῦ καὶ τούτῳ καθήκει τὰ πρωτοτόκια.᾽
| παρατετήρηκας ἤδη, ὅ ὅτι τὸν μὲν τῆς στεργομένης
υἱὸν οὐδέποτε πρωτότοκον ἢ πρεσβύτερον κα εἶ,
τὸν δὲ τῆς μισουμένης πολλάκις" καίτοι τοῦ μὲν
τὴν γένεσιν προτέρου, τοῦ δὲ ἐκ τῆς στυγουμένης
ὑστέρου δεδήλωκεν εὐθὺς ἀρχόμενος τῆς προσ-
τάξεως" τ᾿ ἐὰν γὰρ τέκωσι © φησίν “ἡ ᾿ἢγαπημένη
καὶ ἡ μισουμένη. "ἀλλ᾽ ὅμως τὸ μὲν τῆς προτέρας
γέννημα, κἂν πολυχρονιώτερον ἦ, νεώτερον παρ᾽
ὀρθῷ λόγῳ δικάζοντι νενόμισται, τὸ δὲ τῆς ὑστέρας,

α Or “ take as his familiars.”’
> Philo argues that the age (in the literal sense) of the
two sons is shewn by the order in which the motherhood of

4.54

ΟΝ SOBRIETY, 20-22
“elders.” For those whom the Sage like a good
money-changer rejects from the currency of virtue
are all men of dross, men with the spirit of youth-
like rebellion in their souls. But those whom he has
willed to consider as known to him 5 are tested and
approved and must needs be elders in heart and
mind. V. Indeed there is one command- 21
ment of the law in which those who have ears to hear
will perceive that he sets before us still more clearly
_ the two truths of which I have spoken. For we read
“if a man has two wives, one loved and the other
hated, and the beloved and the hated each bear a
son to him, and the son of her that is hated is the
firstborn, it shall be that on the day on which he
allots his goods to his sons, he shall not be able to
give the right of the firstborn to the son of her
whom he loves, and set aside the firstborn, the son
of her whom he hates, but he shall acknowledge the
firstborn, the son of her whom he hates, to give him
a double portion of all that he has gotten; for he
is the beginning of his children and to him belong
the rights of the firstborn” (Deut. xxi. 15-17).
You observe at once that the son of the beloved wife
is never called. by him “ firstborn ”’ or “ elder,” but
the son of the hated wife is so called often. And yet
at the very beginning of the commandment he has
shewn us that the birth of the former comes first and
the birth of the latter afterwards.® For he writes,
‘if the beloved and the hated bear children.”” But
all the same the issue of the wife mentioned first,
though his years be more, is counted as younger
in the judgement of right reason, while the child of

to
bo

the two wives is mentioned. This meaning would come out
more Clearly if we read προτέραν. . ὑστέραν.

455

PHILO

5 a \ \ ’ ’ e ,
κἂν ἐν τοῖς κατὰ τὴν γένεσιν χρόνοις ὑστερίζῃ,
aA ’
τῆς μείζονος καὶ πρεσβυτέρας μοίρας ἠξίωται.
\ 4

23 διὰ τί; ὅτι τῶν γυναικῶν τὴν μὲν στεργομένην
ἡδονῆς, τὴν δὲ στυγουμένην φρονήσεως εἶναί φαμεν
σύμβολ ον" τῆς μὲν γὰρ ὁ πολὺς ὅμιλος ἀνθρώπων
τὴν συνουσίαν ὑπερφυῶς ἀγαπᾷ δελέατα καὶ

’ > e “A 3 Α
φίλτρα ἐξ ἑαυτῆς ἐπαγωγότατα ἐνδιδούσης ἀπὸ
’ 3 “ “A \
γενέσεως ἀρχῆς ἄχρι πανυστάτου γήρως, τῆς δὲ
9 ’ \
ἐκτόπως TO αὐστηρὸν Kal περίσεμνον διαμεμίσηκε
, e A ~
καθάπερ ot ἄφρονες παῖδες τὰς τῶν γονέων καὶ
τρεφόντων ὠφελιμωτάτας μὲν ἀτερπεστἄτας δὲ
e , ’ 9 9 / £ \ \
24 ὑφηγήσεις. τίκτουσι δ᾽ ἀμφότεραι, ἡ μὲν TOV
λ ἠδ e δ᾽ ον \ 4 9 ~ 4
φιλήδονον, ἡ δ᾽ ad τὸν φιλάρετον ἐν ψυχῇ τρόπον.
ἱλλ᾽ e \ λ ἠὃ > λὴ \ » > A A
ἀλλ᾽ ὃ μὲν φιλήδονος ἀτελὴς Kal ὄντως ἀεὶ παῖς
3 9 : ~
ἐστι, κἂν εἰς πολυετίας αἰῶνα μήκιστον ἀφίκηται,
e δ᾽ Ss λ 4 9 ’ aA ’ 9
ὁ δ᾽ αὖ φιλάρετος ἐν γερουσίᾳ τῆς φρονήσεως ἐξ
ye \ “A “A > 4
ἔτι σπαργάνων, TO τοῦ λόγου δὴ τοῦτο, ἀγήρως

25 ὧν τάττεται" παρὸ καὶ λίαν ἐμφαντικῶς εἴρηκεν
ἐπὶ τοῦ τῆς μισουμένης ὑπὸ τῶν πολλῶν ἀρετῆς
yeyovoTos, ὅτι “ οὗτός ἐστιν ἀρχὴ τέκνων,᾽᾿ καὶ

e ~ ,
τάξει καὶ ἡγεμονίᾳ δήπου πρῶτος ὦν, “ καὶ τούτῳ
καθήκει τὰ πρωτοτόκια νόμῳ eee ovK
ἀνομίᾳ τῇ παρ᾽ ἀνθρώποις.

26 ΥἹ. “Ἑπόμενος οὖν αὐτῷ καὶ ὥσπερ ἐπὶ προ-
τεθέντα σκοπὸν ἀφιεὶς εὐστόχως τὰ βέλη κατὰ
ἀκολουθίαν εἰσάγει τὸν ᾿Ιακὼβ γενέσει μὲν τοῦ
Ἢσαῦ νεώτερον---ὅτι ἀφροσύνη μὲν ἐκ πρώτης
e , 3 \ ec a ’ὔ > 4 δ᾽ e aA
ἡλικίας ἐστὶν ἡμῖν σύντροφος, ὀψίγονος δ᾽ ὁ τοῦ
καλοῦ Sijhos—, δυνάμει δὲ πρεσβύτερον" παρὸ καὶ

@ See De Ebr. 48 (and note).
456

ON SOBRIETY, 22-26

the wife mentioned afterwards, though he be later in
the date of his birth, is held worthy of the greater 23
and senior portion. Why? Because we declare that
in the beloved wife we have a figure of pleasure and
in the hated wife a figure of prudence. For pleasure’s
company is beloved beyond measure by the great
mass of men, because from the hour of their birth to
the utmost limits of old age she produces and sets
before them such enticing lures and love-charms ;
while for prudence, severe and august as she is, they
have a strange and profound hatred, as foolish
children hate the most wholesome but most dis-
tasteful directions of their parents and those who 24
have the charge of them. Both are mothers;
pleasure of. the pleasure-loving, prudence of the
virtue-loving tendency in the soul. But the former
is never full grown but always in reality a child,
however long and never-ending the tale of years to
which he attains. But the other—the virtue-lover—
is exempt from old age, yet “ from the cradle,” as
the phrase goes, he ranks as an elder in the senate 25
of prudence. And therefore he says—and very
forcible are his words—of the son of the hated wife—
virtue who is hated by the multitude—that he is
‘“ the beginning of his children,” and truly so, because
he is first in rank and precedence—and again, “‘ to
him belong the rights of the firstborn,”’ by the law of
nature,* not by the no-law which prevails among men.
VI. Following this law consistently and aiming 96
his arrows skilfully at the mark he has set before him,
Moses shews us Jacob as younger in years than
Esau, but older in worth and value, since folly is
congenital to us from our earliest years, but the
desire for moral excellence is a later birth, and

457

PHILO

τῶν πρωτοτοκίων ὁ μὲν ᾿Ησαῦ ἐξίσταται, μετα-
27 ποιεῖται δ᾽ οὗτος εἰκότως. τούτοις
συνάδει καὶ τὰ ἐπὶ τῶν υἱῶν ᾿Ιωσὴφ ἐκ πολλῆς
περισκέψεως ἀνεζητημένα, ἡνίκα ἐνθουσιῶν ὁ
σοφὸς ἀντικρὺς παρεστηκότων οὐκ ἐπιτίθησι ταῖς
κεφαλαῖς ἐξ ἐναντίας καὶ κατ᾽ εὐθὺ τὰς χεῖρας
ἐπενεγκών, ἀλλ᾽ ἐναλλάξας, ὅπως τῇ μὲν εὐωνύμῳ
τοῦ πρεσβυτέρου δοκοῦντος εἶναι, τοῦ δὲ νεωτέρου
28 τῇ δεξιᾷ ψαύσῃ. καλεῖται δ᾽ ὁ μὲν [ἐν] γενέσει
πρεσβύτερος Μανασσῆς, ὁ δὲ νεώτερος Ἔφραϊμ:
ταῦτα δ᾽ εἰ μεταληφθείη τὰ ὀνόματα εἰς “EAAdSa
γλῶτταν, μνήμης καὶ ἀναμνήσεως εὑρεθήσεται
[397] σύμβολα: ἑρμηνεύεται γὰρ | Μανασσῆς μὲν “᾿ ἐκ
λήθης --τὸ δ᾽ ἐστὶν ὀνόματι ἑτέρῳ καλούμενον
ἀνάμνησις" ὁ γὰρ ὧν ἐπελάθετο εἰς ἀνάμνησιν
ἐρχόμενος ἔξω πρόεισι τῆς λήθης.---, ᾿Εφραϊμ δὲ
καρποφορία, μνήμης πρόσρησις οἰκειοτάτη, διότι
καρπὸς ὠφελιμώτατος καὶ τῷ ὄντι ἐδώδιμος
ψυχαῖς τὸ ἄληστον ἐν ταῖς ἀδιαστάτοις «μνήμαις >.
29 μνῆμαι μὲν οὖν ἠνδρωμένοις ἤδη καὶ παγίοις
συντυγχάνουσι, παρὸ καὶ νεώτεραι ἐνομίσθησαν
ὀψὲ φυόμεναι: λήθη δὲ καὶ ἀνάμνησις ἐπαλλήλως
σχεδὸν ἐκ πρώτης ἡλικίας ἑκάστῳ σύνεισιν, οὗ
ἕνεκα τὰ χρόνου πρεσβεῖα εὕρηνται καὶ ἐπ᾽
εὐωνύμοις παρὰ σοφῷ ταξιαρχοῦντι τάττονται"
τῶν δὲ ἀρετῆς αἱ μνῆμαι κοινωνήσουσι πρεσβείων,
ἃς 6 θεοφιλὴς δεξιωσάμενος τῆς ἀμείνονος παρ᾽
ἑαυτῷ μοίρας ἀξιώσει.
80 Νήψας οὖν ὁ δίκαιος καὶ γνοὺς ὅσα “‘ ἐποίησεν
1 Wendland ἐν μνήμαις ἀδιαστάτοις,
458

ON SOBRIETY, 26-30

therefore Esau is forced to surrender the inheritance
of the firstborn to the rightful claims of Jacob.
The same truth is borne out by the 27
story of the sons of Joseph, a story which shews rich
and careful thought.* The sage, we read, under in-
spiration lays his hands on the heads of the boys
who stood opposite him, but lays them not straight
in front but crosswise, meaning to touch with his
left hand the boy who seemed the elder and the
younger with his right (Gen. xlviii. 18,14). Now the 28
elder boy is called Manasseh and the younger
Ephraim—and if these names are translated into
Greek we shall find they represent “ reminiscence ”
and ““ memory.” For Manasseh is by interpretation
“from forgetfulness,” another name for which is
reminiscence, since anyone who is reminded of
what he has forgotten, issues from a state of forget-
fulness. Ephraim on the other hand is “ fruit-
bearing,” a very suitable title for memory ; since
truth unforgotten, because memory has been un-
broken, is a fruit most profitable, a real food to
souls). Now memories belong to those who have 29
reached settled manhood and therefore as being late-
born are accounted younger. But forgetfulness and
recollection follow in succession in each of us almost
from our earliest years. And therefore theirs is
the seniority in time and a place on the left, when
the Sage marshals his ranks. But in seniority of
virtue memories will have their share, and the
God-beloved will lay on them his right hand and
adjudge them worthy of the better portion which is
his to give.
To resume. When the just man has returned to 30

4 Cf. Leg. All. iii. 90-93.
459

PHILO

αὐτῷ ὁ νεώτερος αὐτοῦ vids”’ ἀρὰς χαλεπωτάτας
τίθεται: τῷ γὰρ ὄντι ὅταν ὁ νοῦς νήψῃ, κατὰ τὸ
ἀκόλουθον εὐθὺς αἰσθάνεται ὅσα ἡ νεωτεροποιὸς
ἐν αὐτῷ κακία πρότερον εἰργάζετο, ἃ μεθύων

81 ἀδυνάτως καταλαβεῖν εἶχε. VII. τίνι μέντοι κατ-
αρᾶται, σκεπτέον" ἕν γάρ τι καὶ τοῦτο τῶν ἐρεύνης
ἀξίων ἐστίν, ἐπειδήπερ οὐ τῷ δοκοῦντι ἡμαρτη-
κέναι παιδί, ἀλλὰ τῷ ἐκείνου μὲν υἱῷ, ἑαυτοῦ δὲ
υἱωνῷ, οὗ φανερὸν οὐδὲν εἴς γε τὸ παρὸν ἀδίκημα,

32 οὐ μικρὸν οὐ μέγα, δεδήλωκεν" ὁ μὲν γὰρ ἐκ
περιεργίας ἰδεῖν τὸν πατέρα γυμνὸν ἐθελήσας καὶ
γελάσας ἃ εἶδε καὶ ἐκλαλήσας" τὰ δεόντως ἡσυχα-
σθέντα 6 υἱὸς ἣν τοῦ Νῶε Xap, ὁ δὲ ἐφ᾽ οἷς ἕτερος
ἠδίκησε τὰς αἰτίας ἔχων καὶ τὰς ἀρὰς καρπούμενος
Χαναάν ἐστι" λέγεται γὰρ ““ ἐπικατάρατος Χαναάν"
παῖς οἰκέτης [δοῦλος δούλων] : ἔσται τοῖς ἀδελφοῖς

88 αὐτοῦ.᾽ τί γὰρ ἡμάρτηκεν, ὡς ἔφην,
οὗτος; ἀλλ᾽ ἐσκέψαντο μὲν ἐφ᾽ ἑαυτῶν ἴσως οἷς
ἔθος ἀκριβοῦν τὰς ῥητὰς καὶ προχείρους ἀποδόσεις
ἐν τοῖς νόμοις" ἡμεῖς. δὲ πειθόμενοι τῷ ὕὑπο-
βάλλοντι ὀρθῷ “λόγῳ τὴν ἐγκειμένην ἀπόδοσιν δι-
ερμηνεύσωμεν ἐκεῖνα ἀναγκαίως προειπόντες"

34 VU. σχέσις καὶ κίνησις διαφέρουσιν ἀλλήλων"
ἡ μὲν γάρ ἐστιν ἠρεμία, φορὰ δὲ ἡ κίνησις" ἧς
εἴδη δύο, τὸ μὲν μεταβατικόν, τὸ δὲ περὶ τὸν αὐτὸν
τόπον etAovpevov. σχέσει μὲν οὖν ἀδελφὸν ἕξις,

[398] κινήσει. δ᾽ ἐνέργεια. τὸ δὲ λεγόμενον

35 παραδείγματι οἰκείῳ γνωριμώτερον γένοιτ᾽ ἄν'

1 ss. éx(éy)yeAdoas. 2 See App. p. 510.

@ See App. p. 511.
460

ON SOBRIETY, 30-35

soberness and knows “‘ what his younger son has done
to him,” he utters curses stern and deep. For indeed
when the mind becomes sober, it must follow that
it at once perceives the former doings of the young
rebellious wickedness within it, doings which in its
drunken state it was incapable of comprehending.
VII. But who is it that he curses? Let us con-
sider this, for this too is one of the questions which
deserve our careful search, seeing that the person
cursed is not the apparent sinner, Noah’s son, but
that son’s son, Noah’s grandson, though up to this
point no clear wrongdoing great or small on his part
has been indicated by Moses. It was Noah’s son
Ham, who from idle curiosity wished to see his
father naked, and laughed at what he saw and pro-
claimed aloud what it was right to leave untold.
But it is Canaan who is charged with another’s mis-
deeds and reaps the curses. For it is said, ‘‘ Cursed
be Canaan; a servant, a bondman shall be be to his

brethren ”’ (Gen. ix. 25). What, I repeat, :

was his offence? Perhaps this question has been
considered on their own principles by those who are
used to discuss in details the literal and outward
interpretation of the laws. Jet us rather in obedi-
ence to the suggestions of right reason expound in
full the inward interpretation. Something, however,
must be said by way of preface. VIII. The
state of rest 5 and the state of motion differ from each
other. While the former is static, the latter is
dynamic and is of two kinds, one passing from
point to point, the other revolving round a fixed
place. Habit is akin to rest, as activity is to
motion. These remarks might be made
more intelligible by a suitable illustration. The car-

461

91

ζ9
te

34

35

36

PHILO

τέκτονα Kal ζωγράφον. καὶ γεωργὸν καὶ μουσικὸν
καὶ τοὺς ἄλλους τεχνίτας, κἂν ἡσυχίαν ἄγωσι
μηδὲν τῶν κατὰ τὰς τέχνας ἐνεργοῦντες, οὐδὲν
ἧττον τοῖς εἰρημένοις ἔθος καλεῖν ὀνόμασιν, ἐπεὶ
τὴν ἐν ἑκάστοις ἐμπειρίαν καὶ ἐπιστήμην. ἀνειλη-
φότες ἔχουσιν. ἐπειδὰν δὲ 6 τεκτονικὸς ξύλων
ὕλην ἐργάζηται λαβών, 6 δὲ ζωγράφος τὰ οἰκεῖα
κερασάμενος χρώματα ἐπὶ τοῦ πίνακος διαγράφῃ
τοὺς τύπους ὧν ἂν διανοῆται, 6 δ᾽ αὖ γεωργὸς

3 4 on 3 4 \ 4
᾿ἀνατέμνων γῆς αὔλακας καταβάλλῃ τὰ σπέρματα,

37

κληματίδας δὲ καὶ μοσχεύματα δένδρων ἐμφυτεύῃ,
ἅμα δὲ τροφὴν ἀναγκαιοτάτην ἄρδῃ καὶ ἐποχετεύῃ
τοῖς φυτευθεῖσι καὶ τοῖς ἄλλοις ὅσα γεωργικὰ
πᾶσιν ἐγχειρῇ, 6 δ᾽ αὖ μουσικὸς αὐλοῖς καὶ
κιθάραις καὶ τοῖς ἄλλοις ὀργάνοις μέτρα καὶ
ῥυθμοὺς καὶ πάσας μέλους ἰδέας ἁρμόττῃ---δύναται"
δὲ καὶ δίχα τῶν χειροκμήτων τῷ τῆς φύσεως
ὀργάνῳ χρῆσθαι διὰ φωνῆς ἡρμοσμένης πᾶσι τοῖς
φθόγγοις---καὶ τῶν ἄλλων ἕκαστος τεχνιτῶν εἴπερ
ἐγχειρεῖ, τοῖς κατὰ τὰς ἐπιστήμας ἕτερα ἐξ
ἀνάγκης οἰκεῖα τοῖς προτέροις ὀνόματα προσ-
γίνεται, τῷ μὲν τέκτονι τὸ τεκτονεῖν, τῷ δὲ ζωγράφῳ
τὸ ζωγραφεῖν ἤδη, καὶ τὸ γεωργεῖν μέντοι τῷ
γεωργῷ, καὶ τὸ αὐλεῖν ἢ κιθαρίζειν ἢ ἄδειν ἤ τι
τῶν παραπλησίων ποιεῖν τῷ μουσικῷ.

τίσιν οὖν οἱ ψόγοι καὶ of ἔπαινοι παρακολουθοῦσιν;
ἄρ᾽ οὐχὶ τοῖς ἐνεργοῦσι καὶ δρῶσι; κατορθοῦντες
μὲν γὰρ ἔπαινον, ψόγον δ᾽ ἔμπαλιν καρποῦνται

1 mss. δύνηται. ,

462

ON SOBRIETY, 35-37

penter, the painter, the husbandman, the musician
and those who practise the other arts may be un-
occupied and not employing any of the activities
which belong to their arts, yet none the less we are
accustomed to call them by the aforesaid names,
because they have the knowledge and experience
which they have acquired in their respective pro-
fessions. But there are times when the carpenter 36
takes and carves a piece of timber, or the painter
after mixing the proper colours delineates on the
canvas the forms which he has in mind, or the hus-
bandman ploughs furrows in the land and drops the
seed into them, and plants sprigs and suckers from
the trees, and also supplies by watering and irriga-
tion the nourishment so necessary to his plants, and
sets his hand to all the other works of husbandry.
Again there are times when the musician adjusts his
metre and rhythm and any form of melody to his
flute or harp or any other instrument, or he may
perhaps use the natural without the handmade
instrument and adapt his voice to all the notes of the
gamut, At such times or when each of the other
kinds of craftsmen takes his work in hand, we
necessarily supplement the first set of names, which
are based on the several kinds of knowledge, by
others corresponding to them. We speak not only
of carpenters, but of practising carpentry, not only
of painters but of painting, not only of husbandmen,
but of farming, not only of musicians, but of flute-
playing, harp-playing, singing or some similar per-
formance. Now which of the two 3
categories is the subject of praise or blame? Surely
those who are actually engaged in doing something.
They it is whose success or failure entail respectively

463

3

PHILO

e 3 “- “ >
διαμαρτάνοντες... οἱ δ᾽ ἄνευ τοῦ τι ποιεῖν ἐπι-
στήμονες αὐτὸ μόνον, ἀκίνδυνον γέρας εἰληφότες

e
38 ἡσυχίαν ἠρεμοῦσιν. IX. ὁ αὐτὸς τοίνυν
ὄγος ἐφαρμόττει καὶ τοῖς κατ᾽ ἀφροσύνην' καὶ

9 9
συνόλως τοῖς κατ᾽ ἀρετήν τε καὶ κακίαν" οἱ

4 9 A
φρόνιμοί TE καὶ σώφρονες καὶ ἀνδρεῖοι καὶ δίκαιοι
τὰς “ψυχὰς μυρίοι γεγόνασι φύσεως μὲν εὐμοιρίᾳ,
’ ᾽ὔ
νομίμοις δ᾽ ὑφηγήσεσι, πόνοις δ᾽ ἀηττήτοις καὶ
ἀοκνοτάτοις χρησάμενοι, τὸ δὲ κάλλος τῶν ἐν ταῖς
διανοίαις ἀγαλμάτων οὐκ ἴσχυσαν ἐπιδείξασθαι
A , “ὩΛΌ᾽ 9 ’ὔ “Δ ’ ’ καὶ ‘\ ”
διὰ πενίαν ἢ ἀδοξίαν ἢ νόσον σώματος ἢἣ τὰς ἄλλας
κῆρας ὅσαι τὸν ἀνθρώπινον “περιπολοῦσι βίον.
39° οὐκοῦν οὗτοι μὲν ὥσπερ δεδεμένα καὶ
καθειργμένα ἐκτήσαντο ἀγαθά, ἕτεροι δ᾽ εἰσὶν οἵ
λελυμένοις καὶ ἀφέτοις καὶ ἐλευθέροις ἐχρήσαντο
πᾶσι τὰς εἰς ἐπίδειξιν ὕλας a θονωτάτας προσ-
e ;

40 λαβόντες" 6 μὲν φρόνιμος ἰδίων τε Kal κοινῶν προ-
στασίαν᾽ πραγμάτων, οἷς σύνεσιν καὶ εὐβουλίαν
3 ’ e A ’ \ > 3 ’ A
ἐνεπιδείξεται: ὁ δὲ σώφρων TOV εἰς ἀσωτίαν δεινὸν
ἐπᾶραι καὶ παρακαλέσαι τυφλὸν πλοῦτον, ἵνα

᾽ > 4 e A ’ 9 / > *«& A
βλέποντα ἀποδείξῃ" ὁ δὲ δίκαιος ἀρχήν, δι᾽ ἧς τὸ
κατ᾿ ἀξίαν ἀπονέμειν ἑκάστῳ τῶν «ὑπλόντων"
3 4 A 3 e 9 3 \ 3 ’
ἀκωλύτως δυνατὸς ἔσται" ὁ δ᾽ ἀσκητὴς εὐσεβείας

, e ~ \ ~ >

[399] ἱερωσύνην καὶ χωρίων | ἱερῶν Kat τῆς ἐν τούτοις

41 ἁγιστείας ἐπιμέλειαν. ἄνευ δὲ τούτων ἀρεταὶ μέν

9 Ἁ \ e 4 lj
εἰσιν, ἀκίνητοι δὲ ἀρεταὶ καὶ ἡσυχίαν ἄγουσαι,

1. (οη]. Tr. κατ᾽ ἀφροσύνην «καὶ σύνεσιννρ. The last two
words, which are needed for antithesis, may easily have fallen
out before καὶ συνόλως.

2 So Wendland for ms. περιουσίαν, which perhaps in the sense

of ‘‘abundance”’ is not quite impossible: Cohen παρουσίαν.
3 Conj. Tr.: Wendland ὑπηκόων : Adler πολίτων.

@ Here we have Philo’s favourite idea of the three elements
464

ON SOBRIETY, 37-41

praise or blame. ‘Those who possess the knowledge
and nothing more, and are not actually doing any-
thing remain in peace and find in their inactivity the
privilege of security. IX. The same prin- 38
ciple then holds when the quality predicated is folly
or virtue and vice in general. Those whose souls are
prudent, or temperate, or courageous or just, have
become so in numberless cases partly by happy
natural gifts, partly by the directing influence of
custom, partly by their own persistent and unsparing
efforts,? but poverty or obscurity or bodily disease,
or the other mischiefs which beset human life, have
made it impossible for them to manifest the beauty
of the qualities ὃ which adorn their minds.
These, then, possess their good qualities, as it were, in 39
chains and durance. But there are others who find
them entirely free, unconfined, unshackled in their
hands, because in their case these gifts have been
supplemented by rich and abundant material for
their display. The man of prudence may have the 40
charge of public or private business, in which he can
shew his shrewdness and good judgement. The
temperate man may have wealth, and while blind
wealth is strong to incite and urge its possessors to
licence, he may turn that blindness into eyesight.
The just man may hold office, which will enable him
to render without hindrance their several dues to
all who are under his authority. The practiser of
religion may have priesthood and the charge of holy
places and the rites there performed. Virtues they 41
still are apart from these opportunities, but they are
of education, φύσις, διδασκαλία, ἄσκησις, usually typified by
Isaac, Abraham and Jacob. Cf. note on De Sac. 5-7
(Vol. I. App. p. 488).

> Or possibly ἀγαλμάτων may mean the “ ideas,”’ cf. ὃ ee

4.

PHILO

καθάπερ ὁ τεθησαυρισμένος ἐ ἐν ἀφανέσι γῆς μυχοῖς
ἄργυρός τε καὶ χρυσὸς οὐδὲν χρήσιμος.

42 πάλιν τοίνυν κατὰ τὰ ἐναντία μυρίους ἔστιν ἰδεῖν
ἀνάνδρους, ἀκολάστους, ἄφρονας, ἀδίκους, ἀσεβεῖς
ἐν ταῖς διανοίαις ὑπάρχοντας, τὸ δὲ κακίας ἑκάστης
αἶσχος ἀδυνατοῦντας ἐπιδείκνυσθαι δι’ ἀκαιρίαν
τῶν εἰς τὸ ἁμαρτάνειν καιρῶν, ἐπειδὰν δὲ τοῦ
δύνασθαι πολλὴ καὶ μεγάλη κατασκήψῃ φορά, γῆν
καὶ θάλατταν ἄχρι τερμάτων apy ἥτων ἀναπιμ-
πλάντας κακῶν καὶ μηδέν, μὴ μικρὸν “μὴ μέγα,
ἀζήμιον ἐῶντας, ἀλλὰ ῥύμῃ μιᾷ ἀνατρέποντάς τε

43 καὶ φθείροντας" ὥσπερ γὰρ τοῦ πυρὸς ἢ δύναμις
ἀπουσίᾳ μὲν ὕλης ἡσυχάζει, παρουσίᾳ δὲ a ἀνακαίεται,
οὕτως καὶ ὅσαι πρὸς ἀρετὴν ἢ κακίαν ψυχῆς
δυνάμεις ἀφορῶσι, σβέννυνται μὲν ἀκαιρίαις,
καθάπερ ἔφην, καιρῶν, τυχηραῖς δ᾽ εὐπορίαις ἀνα-

λέγονται.

44 x. Τίνος δὴ ταῦθ᾽ εἵνεκα εἶπον ἢ τοῦ διδάξαι
χάριν, ὅτι ὁ μὲν υἱὸς τοῦ Νῶε Χὰμ ἠρεμούσης
κακίας ἐστὶν ὄνομα, O δὲ υἱωνὸς ἤδη καὶ κινου-
μένης; ἑρμηνεύεται γὰρ θέρμη μὲν Χάμ, σάλος

45 δὲ Χαναάν. θέρμη δὲ ἐν μὲν σώματι πυρετὸν
ἐμφαίνει, κακίαν δὲ ἐν ψυχαῖς" ὡς γάρ, οἶμαι,
καταβολὴ πυρετοῦ νόσος ἐστὶν οὐ μέρους ἀλλ᾽ ὅλου
σώματος, οὕτως ὅλης τῆς ψυχῆς ἀρρώστημά ἐστι
κακία. ἀλλ᾽ ὁτὲ μὲν ἠρεμεῖ, ὁτὲ δὲ κινεῖται" τὴν
δὲ κίνησιν αὐτῆς ὀνομάζει σάλον, ὃς “Ἑβραίων

46 γλώττῃ Χαναὰν καλεῖται. νομοθετῶν δὲ οὐδεὶς
ἐπιτίμιον ὁρίζει κατὰ ἀδίκων ἠρεμούντων, ἀλλὰ
δὴ κινουμένων καὶ. τοῖς κατὰ ἀδικίαν ἔργοις χρω-
μένων, καθάπερ οὐδὲ τῶν δακετῶν οὐδὲν ἀνὴρ

1 Wendland conj. ἀλλ᾽ ἤδη.
466

ON SOBRIETY, 41-46

static and inactive virtues, like gold and silver laid
up in hidden recesses of the earth where none can
use them. Conversely we may see 42
thousands who are cowardly, intemperate, foolish,
unjust and irreligious at heart, but unable to display
the ugliness of each vice, because of the inconvenience
of their opportunities for sin. But when such possi-
bility suddenly descends upon them in all its im-
petuous force, they fill land and sea to their utmost
bounds with an untold host of evil deeds. They
leave nothing great or small unharmed but work
wrack and ruin in one concentrated outburst. Tor 43
just as the capacity of fire is dormant or kindled into
activity according as fuel is absent or present, so
the powers of the soul which have vice or virtue
in view are quenched by inconvenience of oppor-
tunities (to repeat the phrase), but burst into flame
when chance throws facilities in their way.

X. These remarks have been made solely for the 44.
purpose of shewing that Ham the son of Noah is a
name for vice in the quiescent state and the grandson
Canaan for the same when it passes into active
movement. For Ham is by interpretation “ heat,’’
and Canaan “ tossing.’”’ Now heat is a sign of fever 45
in the body and of vice in the soul. For just as an
attack of fever is a disease not of a part but of the
whole body, so vice is a malady of the whole soul.
Sometimes it is in a state of quiescence, sometimes
of motion, and its motion is called by Moses “ toss-
ing,’ which in the Hebrew tongue is Canaan. Now 46
no legislator fixes a penalty against the unjust
when in the quiescent state, but only when they are
moved to action and commit the deeds to which
injustice prompts them, just as in the case of animals

467

47

48
[400]

49

PHILO

μέτριος κτείνειν ἂν ἐθελήσαι μὴ μέλλον δάκνειν"
λόγου" γὰρ ὑπεξαιρετέον ψυχῆς ὠμότητα φύσει
[καὶ] κατὰ πάντων φονῶσαν. “εἰκότως
οὖν ὁ δίκαιος τὰς ἀρὰς τῷ υἱωνῷ Χαναὰν δόξει
τίθεσθαι: δόξει δὲ εἶπον, ὅτι δυνάμει τῷ υἱῷ Xap
bu ἐκείνου καταρᾶται" κινηθεὶς γὰρ πρὸς τὸ ἁμαρ-
τάνειν Χὰμ αὐτὸς γίνεται “Χαναάν. ἕν γὰρ τὸ
ὑποκείμενον κακία, ἧς τὸ μὲν ἐν σχέσει, τὸ δὲ ἐν
κινήσει θεωρεῖται" πρεσβύτερον δὲ κινήσεως σχέσις,
ὡς ἐγγόνου λόγον ἔχειν τὸ κινούμενον πρὸς τὸ
ἰσχόμενον: παρὸ καὶ τοῦ Χὰμ υἱὸς 6 Χαναὰν
φυσικῶς ἀναγράφεται, σάλος ἠρεμίας, ἵνα καὶ | τὸ
ἑτέρωθι λεχθὲν ἐπαληθεύῃ τὸ “᾿ ἀποδιδοὺς ἀνομίας
πατέρων ἐπὶ υἱούς, ἐπὶ τρίτους καὶ ἐπὶ τετάρτους᾽᾽"
ἐπὶ γὰρ τὰ ἀποτελέσματα καὶ ὡς ἂν ἔγγονα τῶν
λογισμῶν στείχουσιν at τιμωρίαι, καθ᾽ αὑτοὺς"
ἐκείνων, εἰ μηδεμία προσγένοιτο πρᾶξις ἐπίληπτος,
ἀποδιδρασκόντων τὰ ἐγκλήματα. διὰ
τοῦτο μέντοι κἀν τῷ νόμῳ τῆς λέπρας. ὁ μέγας
πάντα Μωυσῆς. τὴν μὲν κίνησιν καὶ ἐπὶ πλέον
αὐτῆς φορὰν καὶ χύσιν ἀκάθαρτον, τὴν δ᾽ ἠρεμίαν
καθαρὰν ἀναγράφει: λέγει γὰρ ὅτι “΄ ἐὰν διαχέηται
ἐν τῷ δέρματι, μιανεῖ ὁ ἱερεύς. ἐὰν δὲ κατὰ
χώραν μείνῃ τὸ τηλαύγημα καὶ μὴ διαχέηται,
καθαριεῖ" ὥστε τὴν μὲν ἡσυχίαν, ἐκ τοῦ" εἶναι
μονὴν κακιῶν καὶ παθῶν τῶν κατὰ ψυχήν, --

1.50 mss. Wendland needlessly changed to λόγῳ, i.e.
savagery must be eliminated by reason, but see De Ebr. 33.

2 So Wendland conjectures, though he prints the ms, κατ᾽
αὐτοὺς. Grammatical usage seems to demand the change.

3 Conj. Tr.: mss. ἐκτὸς ; Wendland from Nicetes Serranus
(see App. p. 511) ἡσυχίαν καὶ μονὴν.

468

ON SOBRIETY, 46-49

that bite, unless they are going to bite, no wish to
kill them would be felt by any right-minded person ;
for we must leave out of consideration the savagery
which has a natural craving for indiscriminate
slaughter. It is natural enough, then,
that the just man should appear to lay his curses on
the grandson Canaan. I say “ appear,’ because virtu-
ally he does curse his son Ham in cursing Canaan,
since when Ham has been moved to sin, he himself
becomes Canaan, for it is a single subject, wickedness,
which is presented in two different aspects, rest and
motion. But rest takes precedence in point of age
to motion, and thus the moving stands to the station-

ary in the relation of child to parent. Thus it agrees 48

with the verities of nature when Canaan or tossing

is described as the son of Ham or quiescence, and.

this serves to shew the truth of what is said else-
where, “ visiting the iniquities of the fathers upon
the children unto the third. and fourth generation ”’
(Exod. xx. 5). For it is upon the effects of our
reasonings, what we may call their descendants,
that punishments fall, while those reasonings taken
by themselves go scot-free from arraignment, if
no culpable action supervene. And there-
fore, too, in the law of leprosy Moses with his never-
failing greatness lays down that the movement and
wider extension and diffusion of the disease is un-
clean, but the quiescence is clean. For he says,
“if it spread abroad in the skin, the priest shall
pronounce him unclean. But if the bright spot
stay in one place and be not spread abroad, he shall
pronounce him clean ”’ (Lev. xiii. 22, 23). Thus the
state of repose, because it is a standing-still of the
vices and passions in the soul (and it is these which

460

pe

9

50

51

52

53

PHILO

ταῦτα γὰρ αἰνίττεται διὰ τῆς λέπρας---οὐχ ὑπαίτιον
εἶναι, τὴν δὲ κίνησιν καὶ φορὰν ὕποχον δέοντως.

τὸ παραπλήσιον καὶ ἐν τοῖς περὶ τῆς
τοῦ παντὸς γενέσεως χρησθεῖσι λογίοις περιέχεται
σημειωδέστερον' λέγεται γὰρ πρὸς τὸν φαῦλον᾽
ὦ οὗτος, “ἥμαρτες, ἡσύχασον,᾽᾽ τοῦ μὲν ἁμαρ-
τάνειν, ὅτι κινεῖσθαι καὶ ἐνεργεῖν κατὰ τὴν κακίαν
ἦν, ὄντος ἐνόχου, τοῦ δ᾽ ἡσυχάζειν, ὅτι ἴσχεσθαι
καὶ ἠρεμεῖν, ἀνυπαιτίου καὶ σωτηρίου.

ΧΙ. Ταῦτα μὲν οὖν ἱκανῶς γε, οἶμαι, προείρηται.
τὰς δ᾽ ἀρὰς [ἔχοντα]"», ὃν ἔχουσι λόγον, ἴδωμεν:
“ ἐπικατάρατος ᾿ φησί “ Xavadv: παῖς οἰκέτης
ἔσται τοῖς ἀδελφοῖς αὐτοῦ" καὶ “ εὐλογητὸς
κύριος ὁ θεὸς Σήμ, καὶ ἔσται Χαναὰν δοῦλος
αὐτοῖς. ἔφαμεν πάλαι, ὅ ὅτι Σὴμ ἐπώνυμός ἐστιν
ἀγαθοῦ, καλούμενος οὐκ ὀνόματος εἴδει, ἀλλ' ὅλον
τὸ γένος αὐτοῦ ὄνομα, παρόσον τὸ ἀγαθὸν ὀνομα-
στὸν μόνον καὶ εὐφημίας καὶ εὐκλείας ἄξιον, ὡς
ἔμπαλιν ἀ ἀνώνυμον καὶ δυσώνυμον τὸ κακόν.
τίνος οὖν τὸν τῆς φύσεως τἀγαθοῦ μεμοιραμένον
εὐχῆς ἀξιοῖ; τίνος; καινοτάτης καὶ παρηλλαγ-

1 Wendland πρὸς τὸν Κάιν, and αὐτὸν for τὸν φαῦλον. See
App. p. 511.

2 For the meaningless ἔχοντα, ἑξῆς or ἐχομένως or εὐχάς τε
have been suggested. The last suits the sense well, as the
sequel deals with the blessing more than the curses. The
Translator suggests as better accounting for the corruption
ras δ᾽ ἀρὰς «καὶ τὰ μὴ ἀρὰς» ἔχοντα.

4“ See App. p. 511.

ὃ In the Lxx, as usually and rightly printed, ἥμαρτες is
the apodosis of οὐκ ἐὰν ὀρθῶς προσενέγκῃς, ὀρθῶς δὲ wh διέλῃς.
Philo here and in De Mut. 195, takes it as beginning ἃ
fresh sentence. Cf. De Agr. 127. So in Quaest. Gen. i.
64, 65 “‘ Quid est, non quod non recte offeras, sed quod recte
non dividas ? . . . Quid est " peccasti, quiesce’ ? ”’

470

ed

ON SOBRIETY, 49-53

are figured by leprosy), is exempt from indictment,
while the state of motion and progression is rightly
held liable to arraignment. And a
similar lesson is contained in a more striking form '
in the oracles in Genesis. For God says to the
wicked one, “man, thou hast sinned, be still” ®
(Gen. iv. 7). This implies that while sin, inasmuch
as it is movement and activity with vice as its
motive, is liable to punishment, stillness, because it
is stationary and quiescent, is exempt from arraign-
ment and a means of safety.

XI. This is enough, I think, by way of preface. 51
Let us now observe the form which the curses take.
‘* Cursed,”’ he says, “is Canaan; a servant, a bond-
man, shall he be to his brethren,”’ and “ blessed is
the Lord, the God of Shem,? and Canaan shall be
their slave.”” We have said before ¢ that Shem bears 52
a name which means “ good,’ that is to say, the
name which he bears is not any specific name or
noun, but is just ‘‘name,” the whole genus, thus
representing good, because good alone is a thing of
name and is worthy of fair speech and fair report,
just as bad on the other hand is nameless and of
evil name.@ What, then, is the prayer 53
which Moses deems worthy of this participant in
the nature of the good? What indeed? Surely
a prayer unparalleled and unprecedented, to which

ζι
oO

¢ Probably, as Adler suggests, in the lost discourse on
Noah’s “ nakedness,”’ See Introduction to De Hor. p. 309.

4 2,6. Shem is by interpretation ὄνομα, which may mean
either ““name”’ or “noun.’’ In either case as representing
the generic as opposed to the specific names or nouns, it is
equivalent to the best of the genus. ΟἿ a similar argument,
Leg. All. iii. 175. See App. p. 512.

VOL. II Q 471

PHILO

“Ξ-"

μένης, ἧ θνητὸς οὐδεὶς ὑπηρετῆσαι δυνατός, ἀφ᾽
ἧς σχεδὸν ὥσπερ ἀπ᾽ ὠκεανοῦ ῥέουσιν αἱ ἄφθονοι
καὶ ἀέναοι πλημμυροῦσαι καὶ ἀναχεόμεναι τῶν
καλῶν πηγαί. τὸν γὰρ κύριον καὶ θεὸν τοῦ τε
κόσμου καὶ τῶν ἐν αὐτῷ πάντων ἰδίᾳ θεὸν κατ᾽

δ4 ἐξαίρετον χάριν τοῦ Σὴμ ἀνακαλεῖ. καὶ ὅρα"

τίνας ὑπερβολὰς τοῦτο οὐχ ὑπερβάλλει; σχεδὸν
γὰρ ἰσότιμος ὁ τούτου λαχὼν γίνεται κόσμῳ" ὅτε
γὰρ τὸ ἐπιστατοῦν καὶ κηδόμενον ἀμφοῖν ταὐτόν,
καὶ τὰ ἐπιτροπευόμενα KAT ἀναγκαῖον εὐθύς ἐστιν

δῦ ἰσότιμα. μήποτε δὲ καὶ ἐπιδαψιλεύεται

[401]

τὰ τῶν δωρεῶν: τοῦ μὲν yap | αἰσθητοῦ κόσμου
δεσπότης καὶ εὐεργέτης ἀνείρηται διὰ τοῦ κύριος
καὶ "θεός, τοῦ δὲ νοητοῦ ἀγαθοῦ σωτὴρ καὶ εὖ-
εργέτης αὐτὸ μόνον, οὐχὶ δεσπότης ἢ ἢ κύριος" φίλον
γὰρ τὸ “σοφὸν θεῷ μᾶλλον ἢ δοῦλον. παρὸ καὶ

δθ σαφῶς ἐ ἐπὶ ᾿Αβραὰμ φάσκει" “* μὴ ἐπικαλύψω ἐγὼ

57

99

ἀπὸ ᾿Αβραὰμ τοῦ φίλου μου; ᾿ ὁ δὲ ἔχων τὸν
κλῆρον τοῦτον “πέραν ὅρων ἀνθρωπίνης εὐδαιμονίας
προελήλυθε" μόνος γὰρ εὐγενὴς ἅτε θεὸν € ἐπιγεγραμ-
μένος πατέρα καὶ γεγονὼς εἰσποιητὸς αὐτῷ μόνος
υἱός: οὐ πλούσιος, ἀλλὰ πάμπλουτος, ἐν ἀφθόνοις
καὶ γνησίοις, οὐ χρόνῳ παλαιουμένοις, καινουμέ-
νοις δὲ καὶ ἡβῶσιν ἀεὶ τρυφῶν ἀγαθοῖς μόνοις" οὐκ
ἔνδοξος, ἀλλ᾽ εὐκλεής, τὸν μὴ κολακείᾳ νοθούμενον,
ἀλλὰ βεβαιούμενον ἀληθείᾳ καρπούμενος ἔπαινον"
μόνος βασιλεύς, παρὰ τοῦ πανηγεμόνος λαβὼν τῆς
ἐφ᾽ ἅπασιν ἀρχῆς τὸ κράτος ἀνανταγώνιστον" μόνος

* The ᾿χχ has “ΜΥ servant’”’ (τοῦ παιδός μου), which
Philo uses in Leg. All. iii. 27. The Hebrew has no equi-
valent. See App. p. 512.

> See App. p. 512.

472

ON SOBRIETY, 53-57

no mortal can act as ministrant, a prayer from
which, almost as though it were from the very
ocean, there pour forth fountains of things excellent,
welling up and running over, unmeasured and
inexhaustible. It is the Lord and God of the world
and all that is therein, whom he declares to be
peculiarly the God of Shem by special grace. And 54
consider! What transcendency is not here tran-
scended? For we may well say that he to whom
this belongs is put on a level of value with the world ;
since when the same power rules and cares for both,
the objects of this guardianship must needs by that
very fact be of equal value. Surely, too, 55
His gifts are such as shew a lavish hand. For while
the words “ Lord and God” proclaim Him master
and benefactor of the world which is open to our
senses, to that goodness which our minds perceive
He is saviour and benefactor only, not master or
lord. For wisdom is rather God’s friend than His
servant. And therefore He says plainly of Abraham,
*“ shall I hide anything from Abraham My friend ?”’ ¢ 56
(Gen. xviii. 17). But he who has this portion has
passed beyond the bounds of human happiness. He
alone is nobly born,® for he has registered God as his
father and become by adoption His only son, the
possessor not of riches, but of all riches, faring
sumptuously where there is nought but good things,
unstinted in number and sterling in worth, which
alone wax not old through time, but ever renew their
youth ; not merely of high repute, but glorious, for 57
he reaps the praise which is never debased by
flattery, but ratified by truth ; sole king, for he has
received from the All-ruler the sceptre of universal
sovereignty, which none can dispute ; sole freeman,

418

58

59

60

6]

PHILO

9 ’ 9 , > ᾽ ’
ἐλεύθερος, ἀφειμένος ἀργαλεωτάτης δεσποίνης,
κενῆς δόξης, ἣν ὑπέραυχον οὖσαν ἀπὸ τῆς ἀκρο-
la 3 e 3 A a ,
πόλεως ἄνωθεν ὁ ἐλευθεροποιὸς καθεῖλε θεός.
τούτῳ δὴ τῷ τοσούτων καὶ οὕτως
> ~
ὑπερβαλλόντων καὶ ἀθρόων ἀξιωθέντι ἀγαθῶν τί
προσήκει ποιεῖν ἢἣ λόγοις καὶ dats καὶ ὕμνοις τὸν
9 ’ > ’ a > ” > e ” Δ
εὐεργέτην ἀμείβεσθαι; τοῦτ᾽ ἔσθ᾽, ὡς ἔοικεν, ὃ
> » ὃ A Al 66 A ’ 4 e θ A
αἰνίττεται διὰ τοῦ" ““ εὐλογημένος κύριος ὁ θεὸς
, 99 9 \ A A A ” A 9 a
Ln,” ἐπειδὴ τῷ τὸν θεὸν ἔχοντι κλῆρον εὐλογεῖν
καὶ ἐπαινεῖν αὐτὸν ἁρμόττει μόνον τοῦτ᾽ ἀντιπαρα-
a , \ > 3 > A 4, , 3
σχεῖν δυναμένῳ, τὰ δ᾽ ἄλλα ἀνὰ κράτος πάνθ
ἁπλῶς ἀδυνατοῦντι.
A \ A 3 A “A
XI. Τῷ μὲν δὴ Σὴμ εὔχεται ταῦτα: τῷ δ᾽
Ἰάφεθ ὁποῖα, θεασώμεθα" “ πλατύναι ᾿᾿ φησίν
ἐς ἐ A ~ 3Τ 7 \ , > aA
6 Beds τῷ ᾿Ιάφεθ, καὶ κατοικησάτω ἐν τοῖς
” A , \ 4 \ ~
οἴκοις τοῦ Σήμ, Kat γενέσθω Χαναὰν δοῦλος
a A 3 Α
αὐτοῖς. τοῦ ἀγαθὸν ἡγουμένου τὸ καλὸν μόνον
ἔσταλται καὶ συνῆκται τὸ TéAOS—EVL γὰρ μυρίων
ys aA \ e A A e 4 “--
ὄντων τῶν περὶ ἡμᾶς τῷ ἡγεμόνι νῷ συνέζευκ-
ται---, τοῦ δὲ τρισὶν ἐῤξαρμόζοντος αὐτὸ γένεσιν, τῷ
“- A A “A
περὶ ψυχήν, τῷ περὶ σῶμα, TH περὶ τὰ ἐκτός,
3 A >
ἅτ᾽ εἰς πολλὰ καὶ ἀνόμοια κατακερματιζόμενον
3 ,
εὐρύνεται. διόπερ οἰκείως εὔχεται τούτῳ προσ-
, \ aA
γενέσθαι πλάτος, ὅπως Kat Tats περὶ ψυχὴν
3 a , \ , \ “A
ἀρεταῖς, φρονήσει καὶ σωφροσύνῃ καὶ ἑκάστῃ τῶν
“ΡΟ ’ aA
ἄλλων, χρῆσθαι δύναιτο Kai ταῖς σώματος, ὑγείᾳ
A , 4, ‘ A
καὶ εὐαισθησίᾳ δυνάμει τε Kal ῥώμῃ Kal Tats
τούτων συγγενέσιν, ἔτι μέντοι καὶ τοῖς ἐκτὸς πλεον-
1 διὰ τοῦ] Mss. αὑτοῦ or αὐτῷ : Mang. ἐν τῷ.

474

ON SOBRIETY, 57-61

for he is released from the most tyrannous of mis-
tresses, vain opinion, whom God the liberator has
cast down from her citadel on the hill and humbled
all her pride. What, then, of him who has 58
been deemed worthy of blessings so great, so tran-
scendent, so multitudinous ? What should he do but
requite his Benefactor with the words of his lips with
song and with hymn? That is, it seems, the inner
meaning of the saying, “‘ blessed be the Lord, the
God of Shem.”’* For it is meet that he who has God
for his heritage should bless and praise Him, since
this is the only return that he can offer, and all else,
strive as he will, is quite beyond his power.

XII. This then is Noah’s prayer for Shem. Let 59
us now consider the nature of his prayer for Japhet.
‘““May God widen for Japhet,’’ he says, “ and let
him dwell in the houses of Shem, and let Canaan
become their servant ” (Gen. ix. 27). “1 we hold 60
that moral beauty is the only good, the end we seek
is contracted and narrowed, for it is bound up with
only one of our myriad environments, namely, with
the dominant principle, the mind. But if we connect
that end with three different kinds of interests, the
concerns of the soul, those of the body and those of
the external world, the end is split up into many
dissimilar parts and thus broadened. And therefore 61
there is a fitness in the prayer that breadth should
be added to Japhet, that he may be able to use not
only the virtues of the soul, prudence, temperance,
and each of the others, but also those of the body,
health, efficiency of the senses, dexterity of limb and
strength of muscle, and such as are akin to these ;
and once again that he may have all the external

@ See App. p. 512.
AT5

[402]
62

63

64

65

PHILO

, μιά 9 A \ 4 9 ’ [4
εκτήμασιν, ὅσα εἰς πλοῦτον καὶ δόξαν ἀπόλαυσίν
Α “A A A
TE καὶ χρῆσιν τῶν ἀναγκαίων ἡδονῶν ayeTar.” |
A “A [4 3
XII. Περὶ μὲν τοῦ πλάτους ταῦτα. τίνα δὲ ἐν
a Y A A
τοῖς οἴκοις εὔχεται τοῦ Σὴμ κατοικῆσαι, σκεπτέον"
~ A ’
σαφῶς γὰρ οὐ μεμήνυκεν. ἔνεστι μὲν δὴ φάναι,
, 4 lon
ὅτι TOV ἡγεμόνα τοῦ παντός. Tis yap οἶκος παρὰ
γενέσει δύναιτ᾽ ἂν ἀξιοπρεπέστερος εὑρεθῆναι
θεῷ πλὴν ψυχῆς τελείως κεκαθαρμένης καὶ μόνον
\ A e ’ > ’ \ A ” Φ
τὸ καλὸν ἡγουμένης ἀγαθόν, τὰ δὲ ἄλλα ὅσα
νενόμισται ἐν δορυφόρων καὶ ὑπηκόων λόγῳ
aA \
ταττούσης; κατοικεῖν δὲ ἐν οἴκῳ λέγεται ὃ θεὸς
\
οὐχ ws ἐν τόπῳ--περιέχει yap τὰ πάντα πρὸς
4 A
μηδενὸς περιεχόμενος---, ἀλλ’ ws πρόνοιαν Kal
3 A
ἐπιμέλειαν ἐκείνου τοῦ χωρίου διαφερόντως ποιού-
A e
μενος" παντὶ yap τῷ δεσπόζοντι οἰκίας ἡ ταύτης
A “A \
κατὰ TO ἀναγκαῖον ἀνῆπται φροντίς. εὐχέσθω δὴ
A A Lg ΑΙ A ” 3 ’
πᾶς θεῷ, ὅτῳ τὸ θεοφιλὲς ὥμβρησεν ἀγαθόν,
οἰκήτορος λαχεῖν τοῦ πανηγεμόνος, ὃς τὸ βραχὺ
“- A 3
τοῦτο οἰκοδόμημα, τὸν νοῦν, ἐξαίρων εἰς ὕψος ἀπὸ
γῆς τοῖς οὐρανοῦ συνάψει πέρασι. καὶ
4 ee 4 ’ ’ » e \ \ e \
TO ῥητὸν μέντοι συνάδειν ἔοικεν" ὁ yap Σὴμ ὡσανεὶ
ῥίζα καλοκἀγαθίας ὕποβεβληται, δένδρον δ᾽ ἡμερο-
“- 3 ’ e \ 9 AY 3 ’
τοκοῦν ἐκ. ταύτης 6 σοφὸς ᾿Αβραὰμ ἀνέδραμεν,
οὗ τὸ αὐτήκοον καὶ αὐτομαθὲς γένος, ᾿Ισαάκ, ὁ
A εχ > 49 Ὁ tA e ὃ AY , 3 4
καρπὸς ἦν, ap οὗ πάλιν at διὰ πόνων ἀρεταὶ
3 3
κατασπείρονται, ὧν ἀθλητής ἐστιν 6 τὴν πρὸς
, , 4 9 ’᾽ 3 ’
πάθη πάλην γεγυμνασμένος ᾿Ιακώβ, ἀγγέλοις
1 Wendland suggests ἀναφέρεται,
4.76

ON SOBRIETY, 61-65

_advantages which have their source in wealth and
reputation and the means of enjoying and using such
pleasures as are necessary.

XIII. So much for the “ widening.”” But we must 62
also consider who is meant, when he prays that “ he ”
should dwell in the houses of Shem. For this is not
clearly shewn. On the one hand, we may suggest
that “he” is the Ruler of the universe. For what
more worthy house could be found for God through-
out the whole world of creation, than a soul that
is perfectly purified, which holds moral beauty to be
the only good and ranks all others which are so’
accounted, as but satellites and subjects? But God 63
is said to inhabit a house not in the sense of dwelling
in a particular place, for He contains all things and
is contained by none, but in the sense that His special
providence watches over and cares for that spot.
For every master of a house must needs have the care
of that house laid on him as a charge. Verily let 64
everyone on whom the goodness of God’s love has
fallen as rain, pray that he may have for his tenant
the All-ruler who shall exalt this petty edifice, the
mind, high above the earth and join it to the ends of
heaven. And indeed the literal story 65
seems to agree with this interpretation. For in
Shem we have the foundation, the root, as it were,
of noble qualities and from that root sprung up wise
Abraham, a tree yielding sweet nutriment, and his
fruit was Isaac, the nature that needs no voice to
teach him but his own, and from Isaac’s seed again
come the virtues of the laborious life in which Jacob
exercised himself to mastery, Jacob trained in the
wrestling-bout with the passions, with the angels of

477

66

67

PHILO

ἀλείπταις, λόγοις, χρώμενος. οὗτος τῶν δώδεκα
κατάρχει φυλῶν, ἃς οἱ χρησμοὶ “ βασίλειον καὶ
ἱεράτευμα θεοῦ ᾿᾿ φασιν εἶναι κατὰ τὴν πρὸς τὸν
πρῶτον Σὴμ, ἀκολουθίαν' οὗ τοῖς οἴκοις ἦν εὐχὴ
τὸν θεὸν «ἐν οικῆσαι: βασίλειον γὰρ ὁ βασιλέως
δήπουθεν οἶκος, ἱερὸς ὄντως καὶ μόνος ἄσυλος.
Ἴσως μέντοι τὰ τῆς εὐχῆς καὶ ἐπὶ τὸν ᾿Ιάφεθ
ἀναφέρεται, ὅπως ἐν τοῖς οἴκοις τοῦ Σὴμ ποιῆται
τὰς διατριβάς: τῷ γὰρ καὶ τὰ σώματος καὶ τὰ
ἐκτὸς πλεονεκτήματα ἀγαθὰ ἡγουμένῳ καλὸν
εὔξασθαι πρὸς μόνον τὸ ψυχῆς ἀναδραμεῖν καὶ μὴ
μέχρι τοῦ παντὸς αἰῶνος ἀληθοῦς δόξης διαμαρ-
τεῖν, ἃ κοινὰ καὶ τῶν ἐπαρατοτάτων καὶ κακίστων
ἐστίν, ὑγίειαν 7) πολυχρηματίαν ἢ ὅσα ὁμοιότροπα,
νομίσαντα εἷναι ἀγαθά, τῆς ἀψευδοῦς τῶν ἀγαθῶν
μερίδος οὐδενὶ φαύλῳ συνταττομένης" ἀκοινώνητον

A 4 “A A > 4 \ a > 9 “Ὁ
68 γὰρ φύσει κακῷ τὸ ἀγαθόν. διὰ τοῦτ᾽ ἐν ψυχῇ

[408]

μόνῃ τεθησαύρισται, ἧς τοῦ κάλλους οὐδενὶ μέτεστι
τῶν ἀφρόνων. τοῦτο ὅ γε προ{ζφητικὸς»
λόγος" τὸν σπουδαῖον ἔγραψεν" εὔχεσθαί τινι τῶν
ἑαυτοῦ γνωρίμων λέγοντα ‘‘ πρὸς μὲ ἀνάστρεψον,
ἵνα ἐπὶ τὴν αὐτοῦ γνώμην ἐπανελθών, τὸ καλὸν
ὡς ἀγαθὸν μόνον δεξιωσάμενος, τὰς τῶν ἕτερο-

1. Wendland changed this to εὐλογίαν, but the ms. reading
makes quite fair sense.

2 So Cohn and Wendland. The πρόλογος of the mss. does
not make sense. For the correction cf. De Plant. 117.

8. uss. ἔγραψε μὲν: Wendland suggests τῶν σπουδαίων
ἔγραψεν ἕνα.

* Or “God’s thought,” the Divine Logos being here
regarded as plural. The allusion is to Gen. xxxii. 1, “ The
angels of God met him,” which comes shortly before the
story of the wrestling in verses 24 f.

478

ON SOBRIETY, 66-68

reason ® to prepare him for the conflict. Once more 66
Jacob is the source of the twelve tribes, of whom
the oracles say that they are “ the palace and priest-
hood of God” (Exod. xix. 6),® thus following in due
sequence the thought originated in Shem, in whose
houses it was prayed that God might dwell. For
surely by “‘palace’’ is meant the King’s house,
which is holy indeed and the only inviolable sanctuary.

Perhaps, however, the words of the prayer refer 67
to Japhet also, that he may make the houses of Shem
his resort. For it is well to pray on behalf of him
who holds bodily and external advantages to be
forms of the good, that he should return to one only,
even that which belongs to the soul, and not through-
out his whole life fail to gain the true conception,
nor think that health or wealth or the like, which
are shared by the most wicked and abominable of
men, are true goods. No, such participation in the
good as is real and true is never found in association
with what is worthless, for good by its very nature
ean have no partnership with evil. And that is why 68
this treasure is laid up in one place only—the soul—
for in beauty of soul none of the foolish has part or
lot. This is the prayer which the pro-
phetic scripture declares should be the prayer of
the man of worth for anyone® of those who are his
familiars—even “return to me” (Gen. xlix. 22)—
the prayer that he may return to the mind of him
who prays, and, welcoming moral beauty as the only
good, leave behind him in the race those conceptions

> In the ~xx βασιλεῖον ἱεράτευμα, where βασιλεῖον no doubt
means “royal.” Philo’s interpretation is, however, gram-
matically possible.

¢ Or “describes the man of worth as praying for one”’
etc.

VOL. III Q 2 479

PHILO

δόξων παραδράμῃ περὶ τἀγαθοῦ φήμας. ἐν οὖν
τοῖς οἴκοις τῆς ψυχῆς τοῦ λέγοντος μόνον εἶναι τὸ
καλὸν ἀγαθὸν κατοικησάτω, παροικήσας ἐν τοῖς
τῶν ἑτέρων, οἷς καὶ τὰ σωματικὰ καὶ τὰ ἐκτὸς
τετίμηται.

69 Εἰκότως μέντοι καὶ δοῦλον τὸν ἄφρονα τῶν
ἀρετῆς μεταποιουμένων ἀνέγραψεν, ἵν᾽ ἢ κρείτ-
τονος ἐπιστασίας ἀξιωθεὶς ἀμείνονι βίῳ “χρήσηται
ἢ ἐπιμένων τῷ ἀδικεῖν μετ᾽ εὐμαρείας αὐτο-
κράτορι ἡγεμόνων ἀρχῇ τῶν δεσποτῶν κολάζηται.

480

ON SOBRIETY, 68-69

of the good which are voiced by the perversely
minded. Let him then dwell in the houses of the
soul of him who holds that moral beauty is the only
good, and merely sojourn in the houses of the others,
who value also bodily and external things.

One point further. It is with good reason that 69
Moses writes down the fool as the slave of them who
lay claim to virtue, either that promoted to serve
under a higher control he may lead a better life, or
that, if he cling to his iniquity, his masters may
chastise him at their pleasure with the absolute
authority which they wield as rulers.

481

APPENDIX TO
QUOD DEUS SIT IMMUTABILIS

§ 3. Bounds which the lustral water has consecrated. For
this use of περιρραντήρια see De Cher. 96 (and footnote).
Below (8) it is used for the purification itself, as in Quod Det.
20.

§ 6. I give him to thee a gift. The stress which Philo lays
on δίδωμι and δοτόν suggests that he had in mind a different
version of the text from that of the txx, where, though in
v. 2% we have ‘‘the Lord gave me my request,” v. 28 runs
“Τ lend him (κιχρῶ) to the Lord, a loan (χρῆσιν) to the Lord.”

§ 14. Multiplied a thousand-fold. For this way of taking
μυρία (as sing. fem.) it may be argued that it follows up
the thought of ἡ δὲ πολλή. On the other hand the words
may be a reminiscence of Theaetetus 156 a, where Plato,
speaking of the product of the union of τὸ ποιεῖν with τὸ
πάσχειν, Says γίνεται ἔκγονα πλήθει ἄπειρα, in which case it
would be better to take μυρία as plur. neut.

§ 18. Some future pleasure. A hit at the Epicureans; see
note on Quod Det. 157; cf. also S.V.F. iii. 21.

§ 22. Indeed some maintain, etc. Evidently this refers to
the Stoic doctrine of the constancy of the Sage; see quotation
from Stobaeus in S.V.F. iii. 548, particularly the words
οὐδὲ μεταβάλλεσθαι δὲ κατ᾽ οὐδένα τρόπον οὐδὲ μετατίθεσθαι οὐδὲ
σφάλλεσθαι.

8 24, Like a lyre. For the figure cf. De Sacr. 37. There
is a hint of this thought (which should be distinguished
from that of the soul as a harmony) in Rep. 554 τ and Laws
653 B.

Ibid. The insertion suggested by Wendland is also advo-
cated by him in De Hbr. 6. But though easy enough it is
not required, and would be impossible in Quis Rer. Div. Her.

483

PHILO

207 ff. where τὴν τῶν ἐναντίων ἐπιστήμην is followed by a long
excursus showing the universality of opposites and noting
that the doctrine was taught by Heraclitus.

§ 27. So for example. οὕτως, which otherwise seems
rather otiose, is perhaps used in the same idiomatic way as
in Plato and elsewhere = “ without more ado”? i.e. ‘“‘ we often
just turn from them.”

§ 31. Time. These two sections are reminiscent of Timaeus
37-38 8, though there time is represented as coming into
existence with the universe.

§ 32. The archetype and pattern of time. So in Timaeus
37 p “80 he bethought him to make a moving image
of eternity (εἰκὼ κινητὸν αἰῶνος) . . . moving according to
number, even that which we have called time’; 38 8
time was made after the pattern of the eternal nature (xara
τὸ παράδειγμα τῆς διαιωνίας φύσεως).

8 34. Thought quiescent in the mind. This definition of
évvola aS ἀποκειμένη νόησις is Stoic (S.V.F. ii. 847). The
definition of διανόησις as “‘ thought brought to an issue ”’
or “ working out of the thought ’’ is perhaps invented by
Philo to fit the διενοήθη of his text. He means presumably
that an ἔννοια becomes ἃ διανόησις when it becomes the
subject of active deliberation.

8 43. Like a ring . . . it stamps. There seems some con-
fusion here between the imprint and the power which makes
it. This might perhaps be avoided by taking ἑκάστη τῶν
αἰσθήσεων as Subject to ἐναπεμάξατο.

§ 44. Sometimes of an appropriate kind. Cf. Plut. Adv.
Coloten 1122 c τὸ δὲ ὁρμητικὸν ἐγειρόμενον ὑπὸ τοῦ φαν-
ταστικοῦ πρὸς τὰ οἰκεῖα πρακτικῶς κινεῖ τὸν ἄνθρωπον. In
adding to ‘‘ sometimes the reverse,’’ ‘‘ this condition of the
soul is called épu7,’’ Philo seems to be writing rather loosely,
for when the impression is contrary to the nature of the
animal, the resulting impulse was called ἀφορμή (aversion) ;
see S.V.F’ iii. 169.

Ibid. First movement. Another name for ὁρμή is φορὰ
διανοίας ἐπί τι, while an ἀφορμή is φορὰ διανοίας ἀπό τινος.
In using the phrase πρώτη κίνησις, which does not seem
to appear elsewhere in our sources, Philo is perhaps think-
ing of the πρώτη ὁρμή of animals defined as the instinct of
self-preservation ; see Diog. Laert. vii. 88.

§ 46. Mind is the sight of the soul. So Aristot. Top. 17,

484.

APPENDICES

p. 108 a, 11 ὡς ὄψις ἐν ὀφθάλμῳ νοῦς ἐν ψυχῇ, cf. Eth. Nie.
i. 6, p. 1096 b 28. The saying is, however, older than
Aristotle, who quotes as example of a metaphor from some
unknown writer or speaker ὁ θεὸς φῶς ἀνῆψεν ἐν τῇ ψυχῇ
(Rhet. iii. 10. 7, p. 1411 Ὁ, 73).

Ibid. Something better and purer. 1.6. the πέμπτη οὐσία,
an idea which, originally Pythagorean, was adopted by
Aristotle. Cf. Reid on Cic. Acad. i. 26. It is definitely
referred to under that name by Philo, Quis Rer. Div. Her.
283.

§ 53. Laws in the proper sense of the word. Because
νόμος is used in a wider sense for custom and the like. So
in De Praemiis 55 νόμος δὲ οὐδέν ἐστιν ἢ λόγος προστάττων
ἃ χρὴ καὶ ἀπαγορεύων ἃ μὴ χρή.

Ibid. Leading statements. Or perhaps “ principles.”
Cf. 62. Philo can hardly have regarded Balaam’s words in
Num. xxiii. 19 as being part of the actual legislation. He
thinks of them rather as summing up the ideas upon which
the law is based. Thus, in a parallel use of the two texts in
De Som. i. 237, they are called ‘‘ the sole two ways of all
the legislation.””> Every command or prohibition appeals
either to love or fear.

§ 57. Out of care for health. Cf. Aristot. Phys. ii. 3,
p. 194 Ὁ 32 τοῦτο δ᾽ ἐστὶ τὸ οὗ ἕνεκα, οἷον τοῦ περιπατεῖν 4
vytela. διὰ τί γάρ περιπατεῖ; φαμὲν ἵνα ὑγιείῃ.

§ 59. The reading ἀποπατεῖ might seem to be supported by
De Plant. 35. But not only are the terms used for the
excretory process less offensive there, but any such meaning
is practically given here clearly enough by καὶ τἄλλα. ..
εἴποιμι. Wendland ultimately (Rhein. Mus. 82, Ὁ. 480)
proposed παύεται, ἀποπαυσάμενος δὲ, but the Ms. ἀποπαύεται
is quite tenable.

§ 62. As the heavens or the universe. This is partly at
least aimed at the Stoics, see Diog. Laert. vii. 148 (S.V.F. i.
164) where Zeno, Chrysippus, and Posidonius are all credited
with holding τὸν ὅλον κόσμον καὶ τὸν οὔρανον as being οὐσίαν
θεοῦ. Cf. ἐδ. vii. 187.

§§ 65 ff. The thought of these sections has already been
brought out in De Cher. 15, but with a different purpose.
There it was used to illustrate the truth that the motive of
the doer determines whether his action is right or wrong,
here to show that falsehood may often be salutary to the

485

PHILO

person to whom it is said. In the note on De Cher. 15 it was
pointed out that the thought might be drawn from Rep.
389 8. It should be added that it was adopted by the Stoics,
see S.V.F. iii. 554, 555, where the cases of deceiving the sick
and the enemy are specially mentioned.

§ 66. He will gladly endure. If the ms. reading is re-
tained and ἅσμενος is taken with ἀπερεῖ, we must understand
the latter as=‘“‘ declines’? and might translate the former
by “‘ only too gladly.”’ But the thought is strange. Wend-
land suggests removing ἄσμενος to a later place in the
sentence, but the slight alteration suggested seems to the
translator simpler.

§§ 70-73. The argument in these sections is very strange.
The discussion in 51-69 would naturally lead up to the first
explanation given in Quaest. Gen. i. 95 that the words “1
was wroth because I made them ᾽ is a hyperbolical way
of saying that the sins of men grew so great that they might
be expected to anger even Him who knew no anger. But
the explanation here given, which appears in an even less
intelligible form in the Quaest., is something different.
Philo seems to take the words as meaning “‘ it was in anger
that I made them,”’ and to explain them in the sense that
since when men do evil, it is due to anger (and similar
passions), and since the creation of men has actually resulted
in evil, the creation may be said to be due to God’s anger.
But not only is the explanation exceedingly strained, but it
can only be got by using ὅτι in a way not known to those
‘“who settle Hoti’s business.’” The suggestion that by
putting ἐθυμώθην before ὅτι ἐποίησα instead of after it
the writer meant to indicate that the wrath was coincident
with the creation, instead of after it, is still wilder. There is
a strong likeness, which may only be superficial, to Leg. All.
ii. 78.

§ 78. A condensed mass of ether. Cf. De Cher. 26, where
the sun is φλογὸς πίλημα πολλῆς. That αἰθέριον means
‘* of ether’? not “‘ in ether’’ is shown by Plut. Mor. 928 c
(S.V.F. ii. 668). “* The Stoics say that τοῦ αἰθέρος τὸ μὲν
avyoedés . . . οὐρανὸν γεγονέναι, τὸ δὲ πυκνωθὲν καὶ συνειληθὲν
ἄστρα." So ps.-Justin, Quaest. et Resp. ad Graecos 172 α
ὁ ἥλιος πίλημα αἰθεροειδὲς τῇ οὐσίᾳ.

8 79. Friend and kinsman. Cf. Timaeus, 45 B, c, where
the fire in the eyes is called ἀδελφόν to that of the daylight

486

APPENDICES

and forms with it ὃν σῶμα οἰκειωθέν, whence vision is
produced. |

§ 84. For the breath, etc. This is the Stoic theory of
hearing, cf. Diog. Laert. vii. 158 (S. V.F. ii. 872): ‘‘ We hear
when the air between the sonant body and the organ of
hearing suffers concussion”? (πληττόμενον) (Hicks’s transla-
tion). Also the definition in S.V.F. ii. 836 ἀκοὴ δὲ πνεῦμα
διατεῖνον ἀπὸ τοῦ ἡγεμονικοῦ μεχρὶς ὥτων. For πλήξας cf. the
derivation commonly given by ancient philologists, ‘‘ verbum
ab aere verberato.”’

Ibid. For the consonance. One may suspect that for γάρ
we should read δέ or καί, as we seem to have a second reason
for the view that ‘“‘ we hear through a dyad,”’ founded appar-
ently on Timaeus 80 B, where the two different notes μίαν ἐξ
ὀξείας καὶ βαρείας ξυνεκεράσαντο πάθην.

8 89. Philo’s interpretation of the Nazarite vow has
already been partially given in Leg. All. i. 17. When the
Nazarite lets his hair grow, it signifies the growth of virtuous
thoughts. The contact with the corpse which defiles the
Nazarite and interrupts his vow is that temporary contact
with spiritual death which may befall even the good. The
hair is cut off, that is, the good thoughts are forgotten, but
they will grow again. We find again what we have lost and
the days of defection are blotted out.

§ 92. Asked him .. . of the source of his knowledge. The
genitive (of the subject of the question) after πυνθάνομαι
is certainly strange. If we accept “" the father of his know-
ledge ’’s we must suppose that Philo thinks of a father as
being the father of the son’s qualities. Cohn compares “ the
grandfather of his education,’’ De Sacr. 43, where see note,
and also De Som. i. 47 6 πάππος αὐτοῦ τῆς ἐπιστήμης.

8 97. Miserable are those. This thought of the fruitlessness
of effort, where ability is wanting, has been worked out more
fully in De Sacr. 113-117. There, however, one important
exception is made. In 115 Philo laid down that moral effort
is never wasted. He does not deny this here but confines
himself to the practical and intellectual life.

§ 100. Achieve righteousness. A καθῆκον or common duty
does not become a κατόρθωμα unless done with a right
motive and perhaps not even then, unless it is part of a
generally virtuous course of conduct; see Zeller, Stozcs,

p. 265.
487

PHILO

§ 101. «τῶν. This insertion turns this difficult sentence
into good sense, 1.6. to pay a large sum duly, unless it is done
willingly, shows no more real honesty than the admittedly
dishonest course of paying some small deposit in the hope
of inducing the depositor to entrust some large sum, which
the person thus trusted will be able to embezzle. This
‘* confidence trick ’’ has been already mentioned in De Cher.
14, and appears again in De Plant. 101. In the absence of
any complete banking-system, the depositing of property
with individuals and their honesty and dishonesty in dis-
charging the debt played a great part in commercial life.

8 108. ἥτις. . . ἑαυτῇ. The correction suggested in the
footnote has this advantage over Wendland’s that the scribe
is more likely to have been misled by the repeated χαρίτων
than by the repeated τῶν, and that αὐτὴ is a less violent
change from ἑαυτῇ than πηγή. For the thought that the
ἀγαθότης is itself a χάρις cf. Leg. All. iii. 78, where the
ἀγαθότης καὶ χάρις is said to be the ἀρχὴ γενέσεως. For
the coupling of πρεσβυτάτη with χάρις cf. De Cong. 38.

§§ 111-116. This allegory is evidently founded on Gen.
xxxix., where in verse 1 of the txx Potiphar is described as a
chief cook and eunuch, while in verse 21 Joseph is said to find
favour with the chief gaoler. Philo, of course, takes great
liberties with the story, making Joseph an eunuch himself
and ignoring the statement that it was the Lord who gave
him this favour with the gaoler. Presumably he is so anxious
to get an antithesis to Noah’s finding favour with God, that
he seizes on these words in verse 21, couples them with the
convenient parts of the story, viz. that the person who found
favour with the gaoler was the slave of the eunuch and
instrument of pleasure, and ignores all the rest. It may be
said in excuse that by so ignoring them he manages to find
a text for a very impressive sermon.

§ 111. [σύλλογοι καί]. σύλλογοι is coupled with ἐκκλησία
in De Som. ii. 184 (a closely parallel passage), cf. also Leg.
All. iii. 81. But “ meetings ’’ or “‘ gatherings ’’ does not
fit in well with μελετῶνται, and Wendland (who also suggests
διάλογοι) may be right in omitting the words. It should
be noted, however, the phrase σύλλογοι καὶ λόγοι ἐγίγνοντο
kara τὴν ἀγοράν, 1.6. gatherings and conversations after
the assembly had broken up, actually occurs in Dem. De
Falsa Leg. 133. Philo, who often shows a close acquaintance

488

APPENDICES

with Demosthenes, may have adopted the phrase, though
somewhat straining it. If the words are retained we might
translate ‘‘ it is ever the practice to meet and talk of virtue.”’

§ 129. Does not use it as its pilot. Philo has evidently in
his mind the similar but much more elaborate parable in
Rep. 488 8-489 c, where the pilot is the true philosopher,
and the inexperienced sailor the politicians, who obtain the
mastery of the ship.

§ 135. Defiles all these. [hilo again treats his text in a
very arbitrary way. Instead of the things being cleared
out, before the priest enters, to prevent their defilement,
they are cleared out because they are defiled.

§§ 155 and 156. The contrast between the earthly and the
heavenly goods is expréssed in the allegory of the well-
water and the rain. The former is earthly, scanty, obtained
by labour; the latter heavenly, abundant, and showered on
us without effort of our own. To labour for the former is an
ἔργον δυσελπιστίας because it shows that we lack the higher
hope. For δυσελπιστία cf. Leg. All. iii. 164. Elsewhere,
as in De Post. 136 ff. and De Hor. 112 ff., the figure of the
well calls up more favourable ideas to Philo.

§§ 162-165. Here we have, of course, Aristotle’s doctrine
of the Mean, ¢f. particularly Eth. Nic. ii. 6 and 7, where both
Philo’s first two examples are given. Cf. De Mig. 147,
where the doctrine is ascribed to the “ gentle and sociable
philosophy,’’ meaning apparently the Peripatetic.

§ 167. Its essential nature. Observe how closely this
peculiarly Aristotelian expression (τὸ τί jv εἶναι) follows
on the Aristotelian doctrine of the Mean.

§ 176. The best of constitutions, democracy. Philo several
times speaks in this way of democracy (De Agr. 45, De Conf.
108, De Abr. 242, De Spec. Leg. iv. 237, De Virt. 180). In
three of these places he contrasts it with ochlocracy, or mob-
rule, while in De Conf. he gives as its ruling characteristic
that it honours equality. He does not seem to have got this
view, at any rate of the name democracy, from the schools.
Neither Plato nor Aristotle speak of it with such favour, and
the Stoics held that the best form of government was a
mixture of democracy, aristocracy and monarchy (Diog.
Laert. vii. 131). Here apparently the democracy which the
world enjoys consists in each getting its turn.

489

APPENDIX TO DE AGRICULTURA

8 13. Butcontribute nothing to the improvement of character.
The ὅσα implies that some parts of dialectic and mathe-
matics do contribute something. With regard to dialectic,
this is explained in the sequel. With regard to “ geometry,”
apart from its use as a προπαίδευμα, Philo would probably
have held that, as it included arithmetic, the lore of sacred
numbers gave it a higher and spiritual value. This appears
very markedly in the disquisition on Four in this treatise.

§ 14. With its threefold division. This fundamental
Stoic doctrine is given in Diog. Laert. vii. 40, with the same
illustration as here. Another comparison given there and
elsewhere is to the egg-shell, the white and the yolk. See
Leg. All. i. 57 and note.

§ 41. They are the only real kings. For this well-known
Stoic paradox see S.V.F’. iii. 617 ff.; of. De Sobr. 57.

§ 43. Uneven. This word perhaps gives the idea better
than “superfluous.” περίσσος is the regular name for
“ odd ’’ numbers, 7.¢. those which are something over and
above the right or even numbers (ἄρτιος). Other passages
in which Jethro is described (De Ebr. 37 and De Mut. 103)
were referred to in the note on De Sacr. 50, where, however,
the translation “‘ worldling ’’ was perhaps too loose.

§ 73. οἰκόσιτος. Here and in De Plant. 104 Philo uses
this word in a disparaging way, which does not appear in
the examples quoted from other authors. Usually it means
‘‘ living at his own expense.”” There is, however, an approach
to it in Lucian, Somn. 1, where it is applied to a youth who
is not yet earning his own living.

8 80. Sense-perception made pure and clean. In Leg. All.
ii. 66 and iii. 103, Miriam stood for rebellious sense.

§ 81. So we find. Here γοῦν as often introduces the scrip-
tural story on which the allegory is founded, the main point
of which is the concluding words “‘ horse and rider he threw

490

APPENDICES

into the sea.’’ But there is also an allusion to the opening
words, ‘‘ Then sang Moses and the sons of Israel,’’ which, as
usual, he interprets as ‘‘ those who see.’’ The contrast,
however, between ‘‘ all the men’”’ or “all that are men,”
and ‘‘ the best women ᾽ is curious, for in Ex. xv. 20 all the
women sing the song. Perhaps Philo’s memory of the
passage misled him.

§ 94. For these are able, etc. ‘There seems to be an illogi-
cality in the sequel. The prayer which follows is not as we
should expect, that the horseman should be able to control
the horse, but that he should fall off. The best one can make
of it is that, though it is meritorious to control passion,
complete safety lies in getting rid of it.

§§ 95 ff. The parable of Dan has already been worked out
in Leg. All. ii. 94 ff. The principal difference is that there
the way (which as here is distinguished from the track) is
the soul itself, instead of the road on which the soul travels.

§ 114. An iron-bound thong. The use in boxing of the
caestus or leathern thong loaded with lead or iron is
best known from the description in Aen. v. 405 ff. Mr.
Whitaker’s ingenious suggestion of σιδηροῦν τροπόν for
σιδήρου τρόπον (“like iron’) may perhaps be questioned
on the ground that τροπός is the thong used for fastening
the oar to the thole. But it may have been used more gener-
ally, and if so gives an excellent sense. The construction
of the ordinary reading is not quite clear.—F. H. C.

§ 119. The Olympic contest, etc. Perhaps rather “the
only Olympic contest which can be rightly called sacred is ”’
etc. Philo plays on ᾽Ολυμπιακός (derived from Olympia) and
Ὀλύμπιος (from Olympus).
᾿ς §§ 128, 129. The view that God causes good only is often
insisted on by Philo, e.g. De Op. 75, and De Plant. 53. The
thought is Platonic; see Timaeus, 29, 30 and 40, 41, Rep.
379 B, c, and elsewhere.

§ 132. ὑπαναπλέουσαν. Mangey’s conjecture of ἐπαναπολῆ-
σαν has some support from De Post. 149 ἐκ τῆς ἐπαναπολήσεως
καὶ ὥσπερ ἐπιλεάνσεως τῆς πρῶτον καταβληθείσης τροφῆς. Cf.
also ἀναπολῶν, Spec. Leg. iv. 107. On the other hand we
have ὑπαναπλεῖ, De Mut. 100.

§ 134. For what use is there...“ partless’?? Thetransla-
tion assumes that διαίρεσις is futile, because we ultimately arrive
at a closed door. If we read ἀδιαίρετα, it is futile, because

491

PHILO

we never arrive at a point where division ceases. In this
case Philo adopts the doctrine of the infinite divisibility of
matter, which was generally held though not without con-
troversy (see Reid on Cic. Acad. i. 27). The same sense
might perhaps be obtained by retaining διαιρετά, and taking
it as “‘ never finding before you (as a result of your division)
separate parts which are called atoms.’’ It should be noted
that this philosophical evidence of the futility of διαίρεσις
is merely subsidiary. The true reason, ἐ.6. its moral useless-
ness, if unaccompanied by meditation, is given in 135.

§§ 140, 141. The grammatical and logical terms of the
Stoics, here given, are nearly all stated (generally under the
same names) by Diog. Laert. vii. 64-76, with examples which
explain their meaning clearly. These are here given for the
cases in which explanation is needed (Hicks’s translation is
used throughout).

Complete (τέλεια, D.L. αὐτο. Incomplete (ἀτελῆ, D.L. ἐλ-

τελῆ)---
** Socrates writes.”’

Questions (ἐρωτήματα)---
“15 it day ?”’

,

Simple propositions (ἀξιώ-
ματα ἁπλᾶ)---
“It is day.”
Hypothetical (συνημμένα, as
subdivision of the οὐχ
ἁπλᾶ)---
“If it is day, it is light.”’
Indicating more or less (ra
διασαφοῦντα τὸ μᾶλλον καὶ
ἧττον).

“Τὶ is rather daytime than
night,”’ or

Predicate (κατηγόρημα) was defined as

λιπῆ)---
‘* Writes,’’ for we ask “‘ who
writes ?”

Inquiries (πύσματα)---
‘*' Where does he live?”

which cannot be answered,
like the question, by a nod.

Non-simple (οὐχ ἁπλᾶ)---

‘Tf it is day, it is light.”
Inferential (παρασυνημμένα)----

** Since it is day, it is light.”
Disjunctive (διεξευγμένα)----

*¢ Either it is day or it is
night.”

‘what is said of

something ’’; in other words, “ἃ thing associated with one

402

APPENDICES

or more subjects ’’; or “ἃ defective expression which has to
be joined on to a nominative case in order to yield a judge-
ment ᾽᾿ (ἀξίωμα).

Complements (συμβάματα). The words in D.L. which
deal with this are corrupt. Apparently the term means a
verb requiring a nominative subject, and therefore is identi-
cal with κατηγορήματα, according to the third definition
given above. It is opposed to παρασυμβάματα, where the
verb is impersonal and the real subject is in another case, as
μεταμέλει μοι, “it repents me”’=‘‘I repent.”

8 142. Smooth movement. An Epicurean term (cf. note on
De Post. 79), introduced here by Philo fora play on λειανούσῃ,
and qualified by τῷ ὄντι to show that he uses it in a higher
sense than the Epicureans.

§ 145. Heinemann proposed in preference to Wendland’s
suggestion καὶ γὰρ διαίρεσις dvev μνήμης καὶ μελέτη ἄνευ
διεξόδου τῶν ἀρίστων. No doubt μελέτη may be taken as
the equivalent of μνήμη, but διέξοδος can hardly be equiva-
lent to διαίρεσις. Perhaps the following adaptation of Wend-
land’s might be read: καὶ yap διαίρεσις ἄνευ μνήμης Kal μελέτης
καὶ διεξόδον τῶν ἀρίστων ἀγαθὸν ἀτελές, (ὡσαύτως δὲ μνήμη
ἄνευ διαιρέσεως ἀτελές», in which the repetition of ἀτελές may
have misled the scribe.

§ 160. Solidity. The term πῆξις is Stoic, see S.V.F. iii.
510. The life of ὁ προκόπτων only becomes really happy ὅταν
αἱ μέσαι πράξεις. .. πῆξιν τινὰ λάβωσι. .

§ 161. Unconscious of their wisdom. διαλεληθότες again
is a Stoic term, though used rather of the fully wise, who do
not yet realize their conversion, than, as here, of the man
advancing to perfection; see S.V.F. iii. 539, 540.

493

APPENDIX TO DE PLANTATIONE

8 3. Mr. Whitaker had left “ ride upon ”’ for ὀχεῖσθαι, and
this is the natural meaning of the word; but the sequel shows
that the fire rides upon the air, and the earth contains the
water in its hollows (§ 10). At the same time the translation
here substituted, “be held by,’ is not quite satisfactory.
Probably ὀχεῖσθαι is corrupt. Some word indicating juxta-
position (ὅμορον κεῖσθαι 3) seems to be needed.—F. H. C

§ 6. Perfect parts. Cf. Quod Det. 154 and note, in
which the dependence of this thought on Timaeus 32 c was
pointed out.

§ 10. Masterpiece of literature. Or perhaps “ literature.’’
It seems to the translators doubtful whether Mangey, whom
Wendland followed, was justified in substituting φωνῆς.
The phrase ἐγγ. φωνή, cf. De Agr. 186, means speech which
is capable of being analysed into the sounds which are repre-
sented by the γράμματα, and éyy. μουσική will mean the
same, except that while φωνή contemplates the letters as
used for speech in general, μουσική contemplates them as
used for the higher purpose of literary expression. The
thought is enriched by the word; the action of the Logos
in creating out of discordant στοιχεῖα the harmony of the
Cosmos is compared with the way in which the στοιχεῖα
of sound combine to form the medium by which we express
our highest thoughts.

8 29. The insertion of εἰς will no doubt make the con-
struction easier, if we may assume that αἰσθήσεις can mean
the organs of sense. But this seems doubtful (the passages
in L. & S. 1927 quoted for it seem rather to mean the
senses themselves as localized). Without εἰς the passage
can be translated “‘ taking our body, like some deep-soiled
plot, as tree-beds, he made the senses for it,’’ though it is
true that we should have expected defayevjy.—F. H. C.

§ 33. To say nothing of the fact, etc. This sense can no

494

APPENDICES

doubt be obtained by excluding 7¢é. But the combination
in a single sentence of two such disparate thoughts, as (1)
that the cause cannot be contained in the caused, (2) that
the trees do not bear fruits, is odd. As there is admittedly
some corruption, perhaps we may extend that corruption a
little further and suppose that a fresh sentence and subject
begins after περιέχεσθαι. It has been shown that God
does not dwell in gardens ; we now go on to show that He
does not need the fruit. As a guess one might suggest
φῶμεν δὲ for τῷ μηδὲ, ἐ.6. “ And are we to say forsooth that
the trees (as they would if they were really trees) bear yearly
fruit ?’’ Who then will eat them ?—I*’. H. C.

§ 41. That is to say ... irrational creatures. The ms.
text and also the suggestions of Cohn and Mangrey involve
making the ἀσκήσεις καὶ χρήσεις the recipients of the
privilege denied to the irrational creatures. But clearly the
ἀσκήσεις καὶ χρήσεις represent the tilling of the garden and
themselves constitute the privilege. The reading adopted
brings out this meaning with no more departure from the
manuscripts than the transplacement of ἐστιν and the
omission of οὖν. Wendland’s proposal of al γοῦν ἀρετῆς
δεκτικαὶ φύσεις, for al οὖν ἀσκήσεις τε καὶ χρήσεις, would give
much the same sense, but with more drastic alteration,
and the phrase ἀσκήσεις καὶ χρήσεις has every appearance
of being genuine.

§ 61. For separation. Or “for dismissal’? as R.V. in
margin. Mr. Whitaker had intended to correct his transla-
tion in Leg. All. ii. 52 from **averter of evil ”’ to this, though
that is the usual meaning of the word. Whatever the txx
actually meant, the interpretation which follows here (cf.
also De Post. 72) seems to show that Philo took the word in
this passive sense, and to this he would be guided by the
parallel phrase in Lev. xvi. 10 ὥστε ἐξαποστεῖλαι αὐτὸν els
ἀποπομπήν.---Ε, Ἡ. Ὁ.

8 73 ff. The curious distortion of the story of Genesis
which follows has this much excuse, that the accusative after
φυτεύω would naturally mean the thing planted, whereas
the Lxx uses it for the soil, which again would naturally be
expressed by the dative following ἐπ. The A.V. has
‘* grove ’’ in place of the txx “ field ’’ or “ hide’; the ΒΥ,
has ““ tamarisk tree.”’

§ 76. 10,000 is the end. Apparently because Greek has

495

PHILO

no name for higher numbers, except such as are compounded
with pvplo or lower numbers.

Ibid. If we adhere to the line of progress, etc. Literally
‘according to the first arrangement (or “series’’).”? The
word “‘first’’ is obscure. Possibly it may mean the series
1, 2, 3, etc., other secondary series being 1, 3, 5, etc., and
2, 4, 6, etc. ‘The former would not reach 10,000, and the
latter does not start from 1.

§ 93. Though by special grace, etc. An afterthought; no
such reservation is made in 79-84.

8 94. Natural duties. Or, as it has been rendered in earlier
passages, ‘“‘ simple ’’ or “‘ common ”’ or “ daily ’’ duties.

§95. Its crop. In 137, however, Philo seems to take
αὐτοῦ as referring to the Lord, z.e. ““ what He has produced.”’
But it would be quite in his manner to regard it as having
both meanings.

§ 100. Indifferent. Or “‘ belonging to the lower or pre-
liminary stage,” as in 94. For the phrase cf. De Sacr. 43.

§ 101. Debtors or slaves. 1.6. if anyone, slave or freeman,
has entrusted a friend with some piece of property, he
should retain it, if otherwise it will be seized by the master
of the former, or the creditor of the latter. Heinemann
would read xpeworas ἢ δούλους, but it is improbable that
slaves were entrusted in this way and surely impossible that
debtors should be. For the remarks that follow cf. note on
Quod Deus 101.

§ 106. A desire that good, etc. A verbatim quotation of
the Stoic definition of εὔνοια, see S. V.F’. iii, 432.

§ 110. Philo oddly perverts the story of Jacob and the
rods. It looks as if he took the words which follow the text
which he quotes καὶ ἐφαίνετο τὸ λευκὸν ποικίλον to mean
‘* the spotted appeared white ”’ instead of the opposite.

§ 111. By way of leaving behind us bodily concerns. The
case of κατά is strange, and the thought, though in itself
quite Philonic, seems alien to the context. Perhaps read
κατὰ τὴν ἀπὸ τοῦ σώματος μετάβασιν «τοῦ ποικίλου» τὸ ποικίλον,
κτλ., 1.6. “ Just as the variegatedness leaves the body of the
leper, so we,’’ etc.

§ 118. The soul’s chiefest good, etc. This passage, like
De Op. 53, is evidently dependent on the eulogy of light in
Timaeus 47 a, see particularly, “ Day and night... and
months and years and the revolution of the years have

400

APPENDICES

created number... and from these we have derived
philosophy, than which no greater good has come .. . to
mortal men ” (Archer-Hind’s translation).

The correction ἀγαθόν for the senseless ἀπάτη has been
universally accepted. But such a foolish corruption is
strange. Is it possible that ἄκος ἀπάτης or some such phrase
may have stood originally ?

8 123. “ All” or “ totality.’’ A Pythagorean idea, cf.
Aristot. Met. i. 5,968 a, ‘ten is thought to be perfect and to
embrace the whole nature of number ’’; see Zeller, Pre-socratic
Philosophy, vol. ii. p. 428. What applies to 10 applies to 4
also, since 1+2+3+4=10. Philo is also probably thinking
of the words πᾶς ὁ καρπός in his text from Leviticus.

§ 129. The family of the Muses, etc. Philo seems to be
giving a spiritualized form of the legend in Hesiod, Theog
50 f., where Zeus lay for nine nights with Mnemosyne, who
after a year bore the Nine Muses at a birth. πάμμουσον
frequently means “ very musical ”’ but one can hardly help
supposing that here there is an allusion to “‘ all the Muses.”

§ 137. His products. See note on “its crop,” § 95.

§ 139. And concerning the number 4. 'The sense given in
the translation can no doubt be obtained by merely omitting
the καὶ before 4, and taking συνεκροτεῖτο in a rather unusual
sense. But the phrasing is odd. The genitive τῶν ἄθλων
cannot be governed by φερομένης, and must be taken as
partitive, “ those of the prizes which.”’ If we retain καὶ, we
might perhaps translate “ and about the things which were
enjoined,’’ but the genitive τῶν ἄθλων then is unintelligible,
as Wendland felt, who suggested for it (ra πρεσβεῖα τῶν
ἀριθμῶν.

But there is another possibility. ‘The treatise up to now
has consisted of three parts; the husbandry of God (1-73),
the husbandry of the wise man (74-92), and the husbandry
of the ordinary (progressing) man (93-138). In this last
the number four was merely incidental. It seems possible
that φερομένης like ἑπομένης agrees with γεωργίας, and that
the meaning is the ‘‘ husbandry which wins the prize
assigned to four.’”’ No doubt some corruption must be
assumed to get such a meaning, but the following might be
tentatively suggested : τῆς φερομένης τετράδος τὸ ἄθλον, ἣ
κατά, κτλ. The last words will then mean “ the husbandry
which was trained (or ” worked ‘‘) according to the injunc-

497

PHILO

tions and directions of the law.’’ This would give quite a
usual sense to συνεκροτεῖτο, The “‘ working ”’ or “ training ”
has been described in 100 ff.—F. H. C.

§ 142. Cf. Plutarch, De Garrulitate 4 (=503) PF. καὶ
μήποτε τὸ ζητούμενον παρὰ τοὺς φιλοσόφους λύων ὁ ποιητὴς
οἰνώσεως καὶ μέθης διαφορὰν εἴρηκεν, olvwoews μὲν ἄνεσιν μέθης δὲ
φλυαρίαν. . οἱ δὲ φιλόσοφοι καὶ ὁριζόμενοι τὴν μέθην λέγουσιν
εἶναι λήρησιν πάροινον: οὕτως οὐ ψέγεται τὸ πίνειν, εἰ προσείη
τῷ πίνειν τὸ σιωπᾶν" ἀλλ᾽ ἡ μωρολογία μέθην ποιεῖ τὴν οἴνωσιν.
(Ibid. 504 5.)

“Ὗς may, indeed, believe that these lines of the poet *
give the solution of the question discussed in the philosophic
schools as to the distinction between mellowness and intoxi-
cation: mellowness produces unbending, but drunkenness
foolish twaddling.

“Τὴ fact the philosophic definition of intoxication calls it
* silly talk in one’s cups.’ The blame, therefore, is not for
drinking, if one can drink and yet at the same time hold his
tongue. It is the foolish talk that converts mellowness into
drunkenness ”’ (Tucker’s translation).

8 145. °° The others.’’ 1.6. those described in 143. Arnim
would render “‘ others,” making a third class who are distin-
guished from the first, in that they regard drunkenness
as venial in the exceptional circumstances described in 146.
But all that is stated there is that the wise man may be
occasionally forced to relax his general rule of avoiding all
occasions of heavy drinking, and this is not incompatible
with the view stated in § 143.

§ 163. “ After sacrificing.” This derivation is ascribed
to Aristotle by Athenaeus, Epit. ii. p. 40 c.

§ 165. Etymology. Arguments like this and the preceding
one were a recognized method of proof both in philosophy
and rhetoric. Cf. Cicero, Topica 35 and Academica i. 32
(with Reid’s note). The first proof, though of a very similar
kind, would perhaps have been classed rather as an argument
‘* from definition.”’

§171. Right feelings. Arnim takes this Stoic term
(εὐπάθειαι) as supporting his contention that the disputant
isa Stoic. But apart from the fact that the word is a favourite
with Philo, Arnim himself notes that much of the Stoic
*‘ jargon ’’ had become common property.

@ Homer, Odyssey, xiv. 468 ff,
498

APPENDICES

§ 172. Arnim connects this argument with the strict
Stoic view (a) that every good thing has its opposite evil:
(6) that all good things belong solely to the wise man, and
all bad things to the fool; (c) that what is neither good nor
bad (ἀδιάφορον) is shared by both, and therefore its opposite
must be shared by both. From this he argues that the
ascription of this statement to οἱ πρότεροι shows that the
disputant is a Stoic, since a member of an opposite school
would not use such a form of words (‘‘ our predecessors ”’).
If, however, it is assumed that the writer is a free lance, the
argument seems doubtful. Moreover, the phrase ws ὁ τῶν
προτέρων λόγος only applies to the statement that good and
ae share soberness, and Arnim adduces no proof that this
is Stoic. |

8 173. Inartistic. Cf. Aristot. Rhetoric i. 15. So called
because “they are not due to the artist’s inventive skill,
but are supplied to him from the outside, as it were, of his
art ’’ (Cope). The other four are laws, documents, questions
by torture, oaths.

§§ 176 ff. This argument is stated by Seneca in Ep. 83 as
having been put forward by Zeno, and Seneca refutes it in
exactly the same way as it is refuted here. He proceeds to
deal in the same way with another defence of Zeno’s argu-
ment, propounded by Posidonius, and then lays it down that
the true way of proving the folly of drunkenness is to show
its evil consequences—the loss of mental and bodily control,
and the grave mischief which history shows that it has so
often caused. If the suggestion made in Note (p. 211) to the
Introduction is right, viz. that another speech followed,
putting the case from the point of view of one who held that:
‘the wise man will not get drunk,”’ it may very possibly
have followed these lines.

499

APPENDIX TO DE EBRIETATE

§ 2. Sometimes he gives opposite orders. In Numb. vi. 3
the Nazarite during the period of his vow is forbidden wine.
In v. 20 the txx has “he shall drink it,’? which Philo takes
for a command.

§ 4, The ms. text, as Adler points out, gives better sense
than Wendland’s correction (following Mangey). It is
difficult to give any meaning to “‘ the gladness which em-
braces the rest,’’ and below ἐπιθυμία is the cause of ἀπληστία,
not, as Wendland would make it, a synonym.

§ 12. For the reading ἐκδιδοῦσαι see Adler, Wiener
Studien 44, p. 220. Apart from its superior ms. authority, it
makes better sense; ἀπαιδευσία is not the source of all actions,
as the other reading implies.

8 14. Riotous liver. The odd word συμβολοκοπῶ, which
is apparently only found in the txx and Apocrypha, is
rightly enough traced by Philo to the συμβολαί or contribu-
tions which the feaster paid. The origin of the depreciatory
suffix -xor . . is obscure. Philo attempts to account for it
after his usual manner in 23. Other similar formations are
φαντασιοκοπεῖν, δωροκοπεῖν, πορνοκοπεῖν.

§ 21. Complete trregularity of life. Philo several times
uses ἐκδιαίτησις and its verb for the rejecting of what is
required by the moral sense of the community. Thus the
setting up of the golden calf is felt by the tribe of Levi to be
an ἐκδιαίτησις, De Spec. Leg. iii. 126, and violation of the
Sabbath may become ἀρχὴ τῆς περὶ τὰ ἄλλα ἐκδιαιτήσεως,
De Som. ii. 123. The verb has occurred in De Gig. 21.

§ 30. “* Father and mother,” etc. 7.6. the terms may be used
in the figurative sense given in this section, or in the other
figurative sense given in 33, as well as literally. Or possibly
the meaning of the sentence may be that, while in the text from

500

APPENDICES

Deuteronomy the father and mother are grouped together,
as acting in concert, their functions are really different.

8 31. Obtained. The txx has ἔκτισε instead of ἐκτήσατο.
Ryle (Philo and Holy Scripture, p. 296) points out that
Philo’s word is a more accurate translation of the Hebrew
and is actually used by Aquila, Symmachus, and Theodotion.
He suggests that ἔκτισε may have resulted from a corrupt
ἐκτίσατο.

8 33. The disciples, who have followed in their company.
The parable implied is that God and His wisdom are in the
truest sense the parents of mankind (as included in the All).
Reason and convention have been trained by the divine Pair
to be the educators of mankind and thus stand to them in a
sense as parents also.

§§ 36-64. The depreciation of the “ feminine ’’ element of
convention in these sections cannot altogether be reconciled
with the high estimate of it in 80-92. The best we can say
for it is that Philo regards this *‘ maternal’’ influence as
good or bad, according as it is supported and regulated, or
not, by the ‘‘ paternal.”

8 42. Is not the Maker, etc. The argument is “ God should
be known to us from the beginning ᾿" (1) because He is the
father of all, (2) because He presides at (belongs to) the
beginning. It would be stated more logically if we trans-
posed ἀρχηγέτης and ὁ κτίστης, “15 not the Maker of the
Universe its dpxnyérns and Father?’’ Indeed this meaning
might be got, though somewhat unnaturally, out of the
text as it stands, if we take καὶ πατὴρ αὐτοῦ with apynyérns as
predicate instead of coupling it with ὁ κτίστης.

8 48. The timeless also exists in nature. Literally “‘ there
are also timeless natures.’’ Philo is here as often (e.g. De
Plant. 120) contrasting the “ physical’ (in his sense) with
the ethical. But the thought is obscure. Perhaps it is
something as follows. The dealings of God (here identified
with nature) are timeless and therefore the “‘ Practiser’’ will
neglect time-order and look to order in value and thus desire
to pass from the lower to the higher (νεώτερος and πρεσβύτερος
passing as often from the sense of precedence in time to that
of precedence in value).

Loid. The laws of human character. Or the department of
thought which deals with human conduct; ἠθοποιός, literally
“ forming conduct”? seems here to be used for ἠθικός, Cf.

501

PHILO

ἠθοποιίαν 92. Wendland wished to read ἠθικός, but the usage,
though perhaps rare, is natural enough, as Greek philosophy
holds that right conduct must be based on ethics, and
conversely that a knowledge of ethics will produce right
conduct.

§ 51. This section seems to mean that Philo was familiar
with cases where those whose education in the Encyclia had
been neglected were at pains to repair the loss in later life.
This is perhaps not surprising. The Encyclia, or at least
its most important elements γραμματική and rhetoric, were
more studied by adults and entered more into the life of
the upper classes than our school subjects do with us, and
a man might well feel at a loss in good society without them.
That Philo regards such a return to the Encyclia as a retro-
grade step follows from his peculiar view of them. Taken
at the proper time, i.e. in boyhood, they are almost indis-
pensable as an introduction to philosophy. Taken later,
they are mere vanity and thus at the end of 52 they are
equated with “‘ external goods.”

Ibid. Left the right path. ΟΥ̓“ missed their way,” “ gone
where no road is.”’ The phrase ἀνοδίᾳ χρῆσθαι has occurred
in De Agr. 101.

8 56. Discoursing with herself. Rachel’s answer to
Laban is regarded as symbolizing the admission which
every reflecting soul must make to itself of its inability to
rise up against the “ outward goods ’’ which Laban repre-
sents. In using διαλόγοις thus, Philo may have been in-
fluenced by Plato, Soph. 263 F ὁ μὲν ἐντὸς τῆς ψυχῆς πρὸς
αὐτὸν διάλογος ἀνεὺ φωνῆς γιγνόμενος τοῦτ᾽ αὐτὸ ἡμῖν ἐπωνο-
μάσθη διάνοια.

§ 70. The uttered word. For the Stoic distinction between
λόγος mpopopixéds (speech) and λόγος ἐνδιάθετος (thought)
see note on De Gig. 52. The latter, not the former, distin-
guishes men from animals, for ravens and parrots speak
(S.V.F. ii. 135); still speech is nearer to the mind than the
senses are.

§ 73. The treatment of the story differs considerably from
that in Leg. All. iii. 242, De Post. 183, De Mut. 108. There
the woman is pleasure or passion and the man is ignored ;
and the piercing through the “ mother-part ’’ is to prevent
her engendering further evil. Here the woman is the belief
which ascribes causation to creation itself, the man the ideas

502

APPENDICES

or reasonings based on this belief, and the piercing through
the womb is to show that no real power of bearing belongs
to creation. Philo is of course assisted by δόξα being femi-
nine, and λογισμός masculine.

§ 74. Adler aptly supports the ms. reading by τοῖς κοίνοις
ἀνθρώπων ἔθεσιν ἁλίσκονται 68. But it must be admitted
that this use of πρός for “ὁ belonging to ’’ “‘ like ’’ is strange.
if not, as Wendland says, impossible. Such phrases as πρὸς
γυναῖκός ἐστι (regularly followed by the verb “‘ to be,” ex-
pressed or understood) are hardly parallel.

8 84. For if you have learnt . . . mother. Adler points
out that these words also as well as the quotation which
follows are reminiscent of Proverbs. Cf. i. 8, ‘‘ My son, hear
the instructions of thy father and forsake not the laws (1xx
μὴ ἀπώσῃ Oecuovs) of thy mother.”

8 88. Art of arts. So ἀρετή is a τέχνη περὶ ὅλου τοῦ βίου
(S. V.F. iii. 560, where we have the Stoic doctrine that the
wise man does all things which he undertakes well).

§95. Aggressor in wickedness. ‘The exact meaning of
προσεπιβαίνειν is doubtful: clearly it is an antithesis to
imitating their virtue. Perhaps “ to go further and trample
on them.”? Mangey translated it by “* praevaricari.”’

Ibid. Vanity most honoured among the Egyptians. Te.
Apis, which Philo identifies with the Calf of Ex. xxxii. He
is also thinking of Aaron’s words in v. 4. The phrase
“vanity of the Egyptians’ recurs several times in Philo,
generally with allusion to this incident.

§96. And he said. 1.6. Moses, as the interpretation
shows ; see next note.

§ 98. Personal experience... the one who watches the
course of events. In this interpretation Joshua and Moses
apparently represent two aspects of the man’s self. He feels
the inward tumult, and then the reasoning side of his nature
(the Moses in us) interprets the true cause. This reasoning
side is identified with the Holy Word in 104.

§ 113. The full text of Numb. xxi. 17-18 should be com-
pared with Philo’s interpretation. ἐξάρχετε αὐτῷ φρέαρ'
ὥρυξαν αὐτὸ ἄρχοντες, ἐξελατόμησαν αὐτὸ βασιλεῖς ἐθνῶν ἐν τῇ
βασιλείᾳ αὐτῶν, ἐν τῷ κυριεῦσαι αὐτῶν. The ἐξάρχετε of this
is reproduced by ἐξάρχει in the previous section, and a com-
parison with De Vita Mosis i. 256 suggests that he interprets
ὥρυξαν by searching for or finding wisdom (ἀνα ζητῆσαι, in

VOL. III R 503

PHILO

V.M. εὕρεσις) and ἐλατόμησαν by building it up (κατεργά-
σασθαι, in V.M. karacxevy), while “ conquered’”’ represents
ἐν τῷ κυριεῦσαι αὐτῶν.

88 114-118. In the original the captains have made the
roll-call of their men and no one has failed to answer
(διαπεφώνηκεν). In the allegory the aspirants to spiritual
power (this is based on the description of them as καθεσταμένοι
els Tas χιλιαρχίας τῆς δυνάμεως, v. 48) make themselves masters
(εἰλήφασι) of the opposing forces of false courage. These,
under the influence of the higher nature, are reduced to
the mean, ὁ.6. true courage, and thus none “is at discord.”
This, which, though not the meaning of the txx, is the
natural meaning of the word, serves to connect the passage
with the other songs of victory. Cf. De Conf. 55.

This rendering assumes the “captains’’ to be the ante-
cedent of ots. It would make better sense to make λόγους
the antecedent, for then πολεμικούς would be equated with
the πολεμιστῶν of Numbers. We should have, however, then
to take δυσὶν ἀντιτεταγμένους τέλεσιν as “ arranged in two
battalions ’*—an unnatural use of the dative.

§ 115. Two battalions. Combined with this military sense
of τέλος there is perhaps the thought of the philosophical
sense “‘ purposes,”’ “‘ motives.”’

§ 132. Copies. It will be observed that εἰκόνες is used in
a different sense to that of 134. The literal tabernacle and
altar are both εἰκόνες (or symbols) of their spiritual counter-
parts. The spiritual altar is an εἰκών of the spiritual temple
in the philosophical sense of the theory of ideas. But per-
haps ταῦτα stands for the phenomenal world in general, in
which case we have the philosophical use or something like it.

§ 134. This section seems to the translator to raise difficult
questions which he is unable to answer with any confidence,
and leaves to some more accomplished Platonist. The
tabernacle is generic virtue, the altar is the particular virtues,
which one would naturally suppose to be the ordinary four,
justice, temperance, etc. In what sense are these (a) percep-
tible by the senses yet (6) never actually perceived by them ἢ
The answer to (a) may perhaps be that by the particular
virtues he does not mean the specific virtues in the abstract,
but the manifestations of them in particular persons. This
will agree with De Cher. 5, where the particular and specific
virtues (ἐν μέρει καὶ κατ᾽ εἶδος) are contrasted with generic

504

APPENDICES

virtue, and then these particular virtues are defined as
‘virtues in the I,’’ and therefore perishable, because the
““ I”? is perishable! If this is so, what is the answer to (0) ὃ
Is it that while these virtues are conceivable in the individual,
they are never realized ? This hardly seems satisfactory.

The question between ἰδέας acc. plur. (Wendland and
Cohn) and ἰδέας gen. sing. (Adler) may be argued as
follows. For the acc. it may be said that Philo uses the
word in a loose sense for the νοητὰ θεωρήματα of 132.
Both generic and specific virtues belong to a different order
of things from the material altar and tabernacle. Or again,
if Philo means the specific virtues in the abstract, are not
these also ἔδεαι, as well as the generic, which is their ἰδέα ἢ
On the other hand, the genitive is strongly suggested by the
antithesis to αἰσθητὴ εἰκών and the similar antithesis in 137.

§ 142. Right reason which is identical with law. This
glorification of νόμος is definitely Stoic; see S.V.F. iii. 613.

§ 146. παρακινεῖν. As Adler points out, Philo is thinking
of Phaedrus 249 Ὁ, where the truly inspired (ἐνθουσιάζων) is
reproved by the many as παρακινῶν.

§ 150. Hard day. Adler’s suggestion that ἡμέρα means
“(and at the same time) easy” finds some support in the
quotation from Hesiod. But there is no such suggestion in
the varlet’s words. It must be remembered that Philo found
the phrase in the xx and did not invent it. We need not
suppose that he gave ἡμέρα any definite meaning, or again
he may have interpreted it as “8 day’s journey.” And if
he really found in it any such edifying suggestion, as Adler
supposes, he would surely have enlarged upon it.

§ 157. Reason ... unreason. The translator is baffled,
as often, by the way in which Philo combines and intertwines
λόγος as “‘ reason’ or “ thought ’’ with λόγος as “ speech.”
He is working out the idea of soul-sight (intuition) and soul-
hearing (learning by instruction). The latter may be equated
with λόγος “ reason,’’ but as we learn through words it
may also be equated with λόγος “‘ word’ and this is indi-
cated by the antithesis of τοῖς λεγομένοις and τὰ ὄντα in § 158.

§ 158. Mis-seeing or mis-hearing. Cf. S.V.F. iii. 548
ἀλλ᾽ οὐδὲ παρορᾶν οὐδὲ παρακούειν νομίζουσι τὸν σοφόν.

§ 170. There are many reasons for this. Here begins
Philo’s version of the “‘ tropes of Aenesidemus,”’ see Anal.
Intr. pp. 314 f. It should be noted that Philo omits two of the

VOL. III R 2 505

PHILO

ten tropes, as they are stated by Sextus Empiricus (Pyrrh.
Hyp. i. 36 f.) and Diogenes Laertius ix. 79-88. ‘These two
are (a) the differences in the sensations produced by different
senses in the same individual, 6.9. honey is pleasant to the
taste, but unpleasant to the eye, (6) the different feelings
produced by the same recurrence according to its rarity or
frequency, ¢.g. when earthquakes are common they do not
cause any excitement. .

Ibid. In the first place. The first trope is called by Sextus
(Pyrrh. Hyp. i. 36) “ that of the variety in animals ”’ (ὁ παρὰ
τὴν τῶν ζῴων ἐξαλλαγήν), the argument being that, as animals
are constructed so differently, we must suppose that the
impressions which the same object gives them are different.

§ 172. Those who form judgements. The tropes were
classified according as the difference of impressions arises
from something in the subject who forms the impression
(τὸ κρῖνον) or from the object which creates the impression
(τὸ κρινόμενον), or from both combined (Sextus, ibid. 38).
The first, second, and third as given by Philo belong to the
lara the fifth to the second, and the other four to the
third.

§§ 172-174. The introduction of these examples, which
have no parallel in Sextus or Diogenes, is quite illogical.
Clearly there is no suggestion that the polypus, chameleon,
and elk receive different impressions. If germane at all
they should come under the trope of “‘ position ”’ ete. (181).
But with the exception of the dove’s neck, the examples
have no bearing on the argument, since these changes of
“ camouflage ’’ are supposed to be actual changes. Philo,
or the source from which he drew, was attracted by the
interest of these supposed changes in the animal world and
could not refrain from noticing them in a passage which
deals with animals. That the illogicality did not altogether
escape him is shown by his remarking that they belong to
the κρινόμενα, not to the κρίνοντα.

§ 173. The dove’s neck. A common example with the
“bent oar’ of an illusion (see Reid on Acad. ii. 79). Sextus
(ibid. 120) and Diogenes ix. 86 rightly give it under “ posi-
tion,’’ but ascribe the change to the way the neck is turned
(Lucr. ii. 801, like Philo, to the sun’s ray).

§ 175. Impossibility of apprehension. ‘This leading term
of the Sceptics, properly speaking, applies to the object

506

APPENDICES

which cannot be apprehended, but came to signify their
general doctrine. icks (Diog. Laert. ix. 61) translates it
** agnosticism.”

Ibid. Secondly. The second trope, called by Sextus ὁ παρὰ
τὴν τῶν ἀνθρώπων διαφοράν (ibid. 79). While the variety in
animals was a prima facie ground for thinking that the
animal man was liable to a similar instability of impressions,
this is supposed to need special proof, which this trope gives.

Ibid. Not only do their judgements. I.e. of the same
people. Wendland’s proposed insertion of οἱ αὐτοὶ in contrast
to ἕτεροι is unnecessary, though ‘‘ the same”’ is implied.
The changes in animals just mentioned being all in the same
animal, suggest that there are analogous mental changes in
individual men. This, however, belongs to the third trope
and is only mentioned in passing, before we pass to the
subject of the second trope.

§ 176. ἐπισπασάμενοι seems elsewhere, as in De Gig. 44,
to suggest using influence or force to attract. Adler’s
ἀσπασάμενοι would be more natural; but there is hardly
sufficient reason for the change. Perhaps ἐπασπασάμενοι.
The word is only quoted from the 6th century a.p., but there
are such things as ἅπαξ εἰρημένα in Philo.

§ 178. The third trope (Sextus’s fourth), called by him 6
παρὰ Tas περιστάσεις, ibid. 100.

§ 181. The fourth trope (fifth in Sextus, who uses the
same phrase as here, ὁ παρὰ ras θέσεις καὶ τὰ διαστήματα καὶ
τοὺς τόπους), ἰδία. 119, For positions or attitudes (θέσεις), 1.6.
of [πδ΄ object itself, Sextus gives the dove’s bent neck, and
Philo’s swimming fish perhaps come under this head. For
surroundings (τόποι), Sextus gives the bent oar and also the
faintness of candle-light in the sun. For distances from the
observer (διαστήματα), Sextus gives the varying appearance
of a ship at sea.

8 184. The fifth trope (Sextus’s seventh, zbid. 129, his sixth
being taken by Philo in 190). Sextus calls it ὁ παρὰ τὰς ποσό-
TyTas καὶ σκευασίας τῶν ὑποκειμένων. It would perhaps be better
to translate ἐν τοῖς σκευαζομένοις by “ preparations ’’? simply
and to omit “ relative ’’ and “in the various ingredients ”’
in what follows; also to render συνθέσεσι by “‘ aggregations ”’
rather than “‘compounds.”’ Sextus explains that by oxeva-
σίας he means συνθέσεις in general and the examples show
that these need not be of more than one substance.

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PHILO

§ 186. The sixth trope (Sextus’s eighth, ὁ ἀπὸ τοῦ πρός τι),
ibid. 135.

§ 190. The seventh trope (Sextus’s sixth, ὁ παρὰ τὰς ém-
pukias), ibid. 124.

Ibid. Those which are in accord with nature, ete. 7.0.
apparently, pleasant or unpleasant. Cf. the definition of
pleasure and pain in Timaeus 64... But the epithet would
naturally be applied to the xvAoi in the sense of flavours, as
in 191, rather than to the “ juices of the mouth.”’ The follow-
ing point may perhaps be worth consideration. In the
parallel in Sextus these mouth-juices are ὕλαι ἐν τοῖς γεύσεως
τόποις ὑποκείμεναι. If we read here ἐνστομίων ζὑλῶν» χυλῶν ὅσοι
KTA., ὃ.6. ““can we, without the substances in the mouth, tell
what flavours are natural and what unnatural?’’ we should
have a text which would easily lend itself to corruption.

§ 193. The eighth and last trope (Sextus’s tenth, stated by
him as ὁ παρὰ τὰς ἀγωγὰς καὶ τὰ ἔθη καὶ τοὺς νόμους καὶ τὰς
μυθικὰς πίστεις καὶ τὰς δογματικὰς ὑπολήψειΞ), ibid. 145. The first
two of them are repeated by Philo in the same words, and the
δογματικαὶ ὑπολήψεις appear in 198 ff. But there is nothing
corresponding to the μυθικαὶ πίστεις, i.e. the popular super-
stitions which with the scientific theories of the philosophers
are represented by the Sceptics as having such a total want
of agreement as to put the coping-stone on the accumulation
of evidence for human ἀκαταληψία.

Ibid. Ways of life. We might take dywyai ai ἐκ παίδων
to mean ‘‘ systems of education,’’ but Sextus explains it
as αἱρέσεις βίου ἢ πραγμάτων περὶ ἕνα ἢ πολλούς, illustrating
it by Diogenes’ asceticism and Spartan discipline.

§ 198. Here begin the doyparixal ὑπολήψει. The first
part of the section bears a considerable resemblance to
‘“* Longinus,”’ De Sublimitate xliv. 3, 4, describing the tyranny
of custom, from the cradle (ἐνεσπαργανωμένοι) and the
buffeted (κεκον δυλισμένον) condition of the multitude.

§ 199. The opinions here mentioned may be roughly
classified as following :

Infinite (Epicurean)—Finite (Stoic).
Created (Stoics and Epicureans)—Uncreated (Peripatetic).
No providence (Epicurean)— Providence (Stoic).
One “ good ”’ (Stoic)—Three “‘ goods ”’ (Peripatetic).
§ 206. Gluttony. This represents the ἀπληστία of 4 and 6.
§ 208. Cup of reconciliation. The phrase ἐπὶ σπονδαῖς

508

APPENDICES

combines the idea of pouring wine as cup-bearer (Gen. x]. 21)
and the common meaning of “ on the conditions of a truce.”

§ 213. Lost the organs of generation. For the literal
meaning see A.V. ἐκτετμημένῳ πίστιν interprets ἀποκεκομμένος,
and παρακαταθήκην etc. interprets θλαδίας.

§ 218. Fine bouquet. The adj. ἄνθιμος or ἄνθινος is
explained by Hesychius and the Scholiast as meaning (a)
flavoured with herbs or flowers, (6) smelling like flowers.
The latter is more suitable here.

8 221. Cavities, or ‘* stomachs,”’ a use of ὄγκος not given
in the dictionaries, but found in Plutarch, Mor. 652 © and
elsewhere (see Wyttenbach’s index).

509

APPENDIX TO DE SOBRIETATE

§ 12. Comeliness of the body . . . beauty of the soul. Philo
is thinking of Symposium 218 ©, where Socrates says to
Alcibiades, “οι must see in me that κάλλος, greatly
different from the εὐμορφία which I see in you.”

Ibid. Bastard brothers. This distinction between the sons
of the concubines and those of the legitimate wives has
already been made, though in a somewhat different way, in
Quod Deus 119 ff.; see also De Mig. 95, where Asher in
particular is the symbol αἰσθητοῦ καὶ νόθον πλούτου. Below
(66) and elsewhere all twelve are put on a level.

§ 18. The phrase thus set before us, etc. The thought of
this section seems to be this ; the phrase ‘‘ God blessed him ”’
explains in what sense Abraham was an elder, because the
εὐλογία of God necessarily produces εὐλογιστία in man and
this εὐλογιστία is moral seniority. According to the Stoics
τὸ εὐλογιστεῖν in the selection of what is according to
nature is the “‘ end ”’ of the individual man and brings him
into agreement with the law of the universe, which is identical
with Zeus (Diog. Laert. vii. 88). Philo, in his desire to
equate the Stoic ideal with the divine blessing, more than
once, 6.9. Leg. All. iii. 191, 192, brings εὐλογία into close
connexion with εὐλογιστία. The mere fact that they both
contain εὖ and λόγος would be enough for him. But in De
Mig. 70 he strengthens the connexion by explaining εὐλογήσω
as ἑπαινετὸν λόγον δωρήσομαι.

§ 32. [δοῦλος δούλων]. This is given instead of the παῖς
οἰκέτης of the txx in Aquila’s version, whence Wendland
supposes that it was interpolated into Philo’s text. Ryle on
the other hand (Philo and Holy Scripture, p. 44), points
out that Philo in quoting Gen. ix. 26 and 27 (in sections 51
and 59) uses δοῦλος where the Lxx has παίς, and infers that it
is more likely that he had δοῦλος δούλων here. But in 51,
where he quotes this verse 25 again, we have παῖς οἰκέτης
without any variant or addition.

510

APPENDICES

8 34. The state of rest. Philo seems always to use σχέσις
in contrast to κίνησις (see Index). In calling it ‘‘ akin ”’ to
ἕξις he is in general agreement with Stobaeus (S.F.V. iii.
111), where, after opposing τὰ ἐν κινήσει ἀγαθά to τὰ ἐν
σχέσει ἀγαθά, he adds that some of the latter are also ἐν
ἕξει, others ἐν σχέσει μόνον, He gives as examples of τὰ ἐν
κινήσει joy and the like, of τὰ ἐν ἕξει the virtues and the
arts when transformed by virtue and permanently estab-
lished, of τὰ ἐν σχέσει μόνον “orderly quietude”’ (εὔτακτος
ἡσυχία). From this use of ἐν σχέσει μόνον in contrast to
ἐν σχέσει καὶ ἕξει comes the contrast between σχέσις itself
and ἕξις as something transitory opposed to the less
transitory, just as ἕξις in its turn is often opposed to διάθεσις,
as something less permanent, or perhaps less essential and
engrained (cf. on De Cher. 62). This use of σχέσις does
not appear in Philo, though he uses the adverb so in
Leg. All. iii. 210, where σχετικῶς καὶ evardrws ws ἂν ἐκ τυχῆς
is contrasted with ἀπὸ ἕξεως καὶ διαθέσεως. The distinction
between ἕξις and διάθεσις is ignored in De Sobrietate as in
Stobaeus, thus bringing ἕξις into agreement with the Aris-
totelian use of the word.

§ 50. The oracles in Genesis. Wendland, in adopting the
reading mentioned in the footnote (as well as in 49), is
following the version of 49 and 50, quoted in Nicetes Serra-
nus’s commentary on St. Luke. The ms. of this commentary
is of the 12th century, but the date of the author is not
stated. If Nicetes gives the true reading here, how are we
to account for the wanton alteration from πρὸς τὸν Καῖν
to περὶ τῆς τοῦ παντὸς yevéoews? The translators incline
to think that the reading of the mss. is right. It is natural
enough that, as the preceding quotations come from Exodus
and Leviticus, Philo should want to indicate that this comes
from Genesis and since, as he says (De Abr. 1), this book
takes its name ἀπὸ τῆς τοῦ κόσμου γενέσεως, the expres-
sion here used is not impossible. That Nicetes should have
corrected a reference so vague and apt to mislead to some-
thing more definite is equally natural. Wendland’s state-
ment about the general superiority of this excerpt to the
mss. of Philo is hardly borne out by his practice. He follows
them as often as he follows Nicetes. oe

§ 51. Blessed be the Lord, the God of Shem. When Philo
wrote the Quaestiones (Quaest. in Gen. ii. 15), he clearly

511

PHILO

read Κύριος ὁ θεός, ὁ θεὸς Σὴμ, for not only is the text
quoted as ‘ benedictus est dominus deus, deus Sem,”’ but
the comment demands this, e.g. ‘‘ b¢¢ nominatur benefica
virtus dei.’” Should we read the same here? It is against
it that when the verse is cited in 58 (but see note) the mss.
again have only one ὁ θεός. On the other hand, the argu-
ment of 55 will become clearer. God is Lord God of the
world, but God only of Shem.

8 52. The interpretation of ‘‘Shem’”’ 88 ΞΞ “ name”’ and
thence, as the best of names, “the good,’ does not appear
elsewhere in what we have of Philo. But the idea was taken
up by the Latin Fathers, though they characteristically
substituted Christ for the good. So Ambrose, Ep. 7. 46
**Sem dicitur Latine nomen,’”’ Augustine, De Civitate Dei
xvi. 2 ‘““Sem quippe, de cuius semine in carne natus est
Christus, interpretatur nominatus. Quid autem nominatius
Christo ? ’’

§ 56. My friend. This variant, which, as the argument
shews, is deliberate, is especially noticeable in view of
James ii. 23 φίλος ἐκλήθη θεοῦ. Ryle, 1.6. p. 75, suggests
that it was an earlier rendering, subsequently altered as too
familiar, yet retaining its influence after the Lxx became the
standard version.

Ibid. He alone is nobly born. For this and the other
“* paradoxes’ which follow see S. V.F. iii. 589 ff.

§ 58. Blessed be the Lord, the God of Shem. Observe that
Philo here substitutes εὐλογημένος for the εὐλογητός of the
Lxx which he followed in 51, though in De Mig. 107 he
carefully distinguishes between the two as meaning respect-
ively “the subject of blessing (by others),”? and ‘* worthy
of blessing.’’ It is quite possible, as Heinemann suggests,
that he means us here to take Σήμ as dative. Compare his
treatment of Adv in De Agr. 99. In this case we should
translate “‘ let the Lord God be blessed by Shem.” This
rendering suits the argument which follows, and it is quite
in Philo’s manner to suggest such a double rendering, and
further to imagine or accept a variant εὐλογημένος to fit it.

88 60 ff. For the three kinds of goods cf. De Ebr. 200 ff.
and note on Quod Det. ἢ. Here Philo comes nearer to the
Peripatetic view than in De Gig. 38. He is still nearer to it
in Quis Rer. Div. Her. 285 ff. |

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